Martin
Luther’s Original
Church
Postil
1544
Summer
Postil 1544
From Trinity Sunday to 12. Sunday after Trinity
This
text has been made available for the web by Richard Bucher and Tony Woodcock and
edited by Finn B. Andersen. It is in the public domain and it may be copied and
distributed without restriction.
Web-editor, cand.theol. Finn B. Andersen
from the land of the mermaids
Trinity Sunday;
Romans 11:33-36
King James
Version
Romans
11:33-36
O the depth
of the riches both of the wisdom and knowledge of God! how
unsearchable are his judgments, and his ways past finding out! For who hath
known the mind of the Lord? or who hath been his
counseller? Or who hath first given to him, and it shall be recompensed unto
him again? For of him, and through him, and to him, are all things: to whom be glory for ever. Amen.
1. This epistle is read today
because the festival of Holy Trinity, or of the three
persons of the Godhead - which is the prime, great, incomprehensible and chief
article of faith - is observed on this day. The object of its observance is
that, by the Word of God, this truth of the Godhead may be preserved among
Christians, enabling them to know God as he would be known. For although Paul
does not treat of that article in this epistle, but touches on it only in a few
words in the conclusion, nevertheless he would teach that in our attempts to
comprehend God we must not speculate and judge according to human wisdom, but
in the light of the Word of God alone. For these divine truths are too far
above the reach of reason ever to be comprehended and explored by the
understanding of man.
2. And although I have, on other
occasions, taught and written on this article fully and frequently enough,
still I must say a few words in general concerning it here. True, it is not
choice German, nor has it a pleasing sound, when we designate God by the word
”Dreifaltigkeit” (nor is the Latin, Trinitas, more elegant); but since we have
no better term, we must employ these. For, as I have said, this article is so
far above the power of the human mind to grasp, or the tongue to express, that
God, as the Father of his children, will pardon us when we stammer and lisp as
best we can, if only our faith be pure and right. By this term, however, we
would say that we believe the divine majesty to be three distinct persons of
one true essence.
3. This is the revelation and
knowledge Christians have of God: they not only know him to be one true God,
who is independent of and over all creatures, and that there can be no more
than this one true God, but they know also what this one true God in his
essential, inscrutable essence is.
4. The reason and wisdom of man may
go so far as to reach the conclusion, although feebly, that there must be one
eternal divine being, who has created and who preserves and governs all things.
Man sees such a beautiful and wonderful creation in the heavens and on the
earth, one so wonderfully, regularly and securely preserved and ordered, that
he must say: It is impossible that this came into existence by mere chance, or
that it originated and controls itself; there must have been a Creator and Lord
from whom all these things proceed and by whom they are governed. Thus God may
be known by his creatures, as
5. But from within (a priori) no
human wisdom has been able to conceive what God is in himself, or in his
internal essence. Neither can anyone know or give information of it except it
be revealed to him by the Holy Spirit. For no one knoweth, as Paul says (I Cor
2, 11), the things of man save the spirit of man which is in him; even so the
things of God none knoweth save the Spirit of God. From without, I may see what
you do, but what your intentions are and what you think, I cannot see. Again,
neither can you know what I think except I enable you to understand it by word
or sign. Much less can we know what God, in his own inner and secret essence
is, until the Holy Spirit, who searcheth and knoweth all things, yea, the deep
things of God - as Paul says above - reveals it to us: as he does in the
declaration of this article, in which he teaches us the existence in the divine
majesty of the one undivided essence, but in such manner that there is, first,
the person which is called the Father; and of him exists the second person
called the Son, born from eternity; and proceeding from both these is the
third, namely, the Holy Spirit. These three persons are not distinct from each
other, as individual brothers or sisters are, but they have being in one and
the same eternal, undivided and indivisible essence.
6. This, I say, is not discovered or
attained to by human reason. It is revealed from heaven above. Therefore, only
Christians can intelligently speak of what the Godhead essentially is, and of his outward manifestation to his creatures, and
his will toward men concerning their salvation. For all this is imparted to
them by the Holy Spirit, who reveals and proclaims it through the Word.
7. Those who have no such
revelation, and who judge according to their own wisdom, such as the Jews,
Turks and heathen, must consider the Christian's declaration the greatest error
and rankest heresy; they must say that we Christians are mad and foolish in
imagining that there are three Gods, when, according to all reason - yea, even
according to the Word of God - there can be but one God. It would not be
reasonable, they will say, that there should be more than one householder over
the same house, more than one lord or sovereign over the same government; much
less reasonably should more than one God reign over heaven and earth. They
imagine that thus with their wisdom they have completely overthrown our faith
and exposed it to the derision and scorn of all the
world. As if we were all block- heads and egregious fools and could not see
their logic as well as they! But, thank God, we have
understanding equal to theirs, and can argue as convincingly, or more so, than
they with their Alkoran and Talmud, that there is but the one God.
8. Further, we know, from the testimony
of Holy Writ, that we cannot expound the mystery of these divine things by the
speculations of reason and a pretense of great wisdom. To explain this, as well
as all the articles of our faith, we must have a knowledge higher than any to
which the understanding of man can attain. That knowledge of God which the
heathen can perceive by reason or deduce from rational premises is but a small
part of the knowledge that we should possess. The heathen Aristotle in his best
book concludes from a passage in the wisest pagan poet, Homer: There can be no
good government in which there is more than one lord; it results as where more
than one master or mistress attempts to direct the household servants. So must
there be but one lord and regent in every government. This is all rightly true.
God has implanted such light and understanding in human nature for the purpose
of giving a conception and an illustration of his divine office, the only Lord
and Maker of all creatures. But, even knowing this, we have not yet searched
out or fathomed the exalted, eternal, divine Godhead essence. For even though I
have learned that there is an only divine majesty, who governs all things, I do
not thereby know the inner workings of this divine. essence himself; this no
one can tell me, except, as we have said, in so far as God himself reveals it
in his Word.
9. Now we Christians have the
Scriptures, which we know to be the Word of God. The Jews also have them, from
whose fathers they have descended to us. From these, and from no other source,
we have obtained all that is known of God and divine works, from the beginning
of the world. Even among the Turks and the heathen, all their knowledge of God
- excepting what is manifestly fable and fiction - came from the Scriptures.
And our knowledge is confirmed and proven by great miracles, even to the
present day. These Scriptures declare, concerning this article, that there is
no God or divine being save this one alone. They not only manifest him to us
from without, but they lead us into his inner essence, and show us that in him
there are three persons; not three Gods or three different kinds of divinity,
but the same undivided, divine essence.
10. Such a revelation is radiantly
shed forth from the greatest of God's works, the declaration of his divine
counsel and will. In that counsel and will it was decreed from all eternity,
and, accordingly, was proclaimed in his promises, that his Son should become
man and die to reconcile man to God. For in our dreadful fall into sin and
death eternal, there was no way to save us excepting through an eternal person
who had power over sin and death to destroy them, and to give us righteousness
and everlasting life instead. This no angel or other creature could do; it must needs be done of God himself. Now, it could not be done
by the person of the Father, who was to be reconciled, but it must be done by a
second person, with whom this counsel was determined and through whom and for
whose sake the reconciliation was to be brought about.
11. Here there are, therefore, two
distinct persons, one of whom becomes reconciled, and
the other is sent to reconcile and becomes man. The former is called the
Father, being first in that he did not have his origin in any other; the latter
is called the Son, being born of the Father from eternity. To this the
Scriptures attest, for they make mention of God's Son; as, for instance, in
Psalm 2, 7: ”Thou art my son; this day have I begotten
thee;” and again, Galatians 4, 4: ”But when the fulness of the time came, God
sent forth his Son,” etc. From this it necessarily follows that the Son, who is
spoken of as a person, must be distinct from the person of the Father.
12. Again, in the same manner, the
Spirit of God is specifically and distinctively mentioned as a person sent or
proceeding from God the Father and the Son; for instance, God says in Joel 2,
28: ”I will pour out my Spirit upon all flesh,” etc. Here a spirit is poured
out who is God's, or a divine spirit,
and who must be of the same essence, otherwise he could not say, ”my Spirit;''
and yet he must be a person other than he who sent him or who pours out. Again,
because when he was sent he manifested himself, and appeared in his descent in
a visible form, like that of a dove or tongues of fire, he must be distinct in
person from both the Father and the Son.
13. But in this article of faith, in
which we say that the Son of God became man and that he was of the same nature
as we ourselves are, in order that he might redeem us from sin and death and
give us eternal life without any merit or worthiness of our own, we give Jews
and Turks no less occasion for laughter and mockery than when we speak of the
three persons. For this is a more absurd assertion by far, in the estimation of
human reason, which speculates in its Jewish and Turkish - yea, heathenish -
teachings, on this wise: God is an only, almighty Lord of all, who has created
all men and given them the law according to which they are to live; accordingly
it follows that he will be merciful to the good and obedient, but will condemn
and punish the disobedient. Therefore, he who does good works and guards
himself against sin, God will reward. These are nothing but heathenish
conclusions drawn from earthly, worldly experience and observation, as if God's
government must be conducted on the same principles as that of a father among
his children and domestics; for those are considered good rulers and masters
who make a distinction with regard to their own interests.
14. Such heathen ideas of wisdom,
holiness and service of God are taught and practiced by the Pope. And so we
believed, myself and others, while we were under him, not knowing any better;
otherwise we would have done and taught differently. And, in fact, he who has
not this revelation and Word of God, can neither
believe nor teach other than pagan doctrine. With such a faith, how much better
were we than the heathen and Turks? Yea, how could we guard ourselves against
any deception and lying nonsense that might be offered as good works and as
service of God? Then we had to follow every impostor who came with his cowl and
cord, as if Christ were represented in him; and we thought that in the
observance of these things we would be saved. So the whole world was filled
with naught but false service of God - which the Scriptures properly call
idolatry - the product of human wisdom, which is so easily deceived by that
which pretends to be a good work and to be obedience to God. For human wisdom
knows no better; and how could it know better without the revelation? Even when
the revelation was proclaimed, human wisdom would not heed it, but despised it
and followed its own fancies. Hence it continued to be hidden and
incomprehensible to such wisdom, as
15. But to us this counsel and mind
of God in giving his Son to take upon himself our flesh, is revealed and
declared. For from the Word of God we have the knowledge that no man of himself
can be righteous before God; that our whole life and all our deeds are under
wrath and condemnation, because we are wholly born in sin and by nature are
disobedient to God; but if we would be delivered from sin and be saved, we must
believe on this mediator, the Son of God, who has taken our sin and death upon
himself, by his own blood and death rendering satisfaction, and has by his
resurrection, delivered us. In this truth we will abide, regardless of the
ridicule heaped upon us because of such faith, by heathen wisdom, which teaches
that God rewards the pious. We understand that quite as well, if not better,
than heathenism does. But in these mysteries we need a higher wisdom than our
own minds have devised or can devise, a wisdom given to us by grace alone,
through divine revelation.
16 For it is not our intention thus
to pry into the counsel, thoughts and ways of God with our understanding and
opinions, and to be his counselors, as they do who meddle in the affairs that
are the prerogative of the Godhead, and who even dare, in the face of this
passage of Saint Paul, to refuse to receive or learn of God, but would impart
to him that for
which he must recompense again. And thus they make gods after their own fancy,
as many gods as they have thoughts; so that every shabby monastic cowl or
self-appointed work, in their estimation, accomplishes as much and passes for
as much as God the Father, Son and Holy Spirit, in their eternal divine
counsel, determine and accomplish. And they continue to be nothing but wearers
of cowls and instructors in works, which works even they can do who know
nothing of God and are manifestly scoundrels. And even though they have long
been occupied with these things, they still do not know how matters stand
between themselves and God. And it will ever be true as
17. For your own theories - which
are no more than what anyone can arrive at, conjecture or conceive in his own
mind, without divine revelation - are not a knowledge
of the mind of God. And what does it avail if you are not able to say more than
that God is merciful to the good and will punish the wicked? Who will assure
you that you are good and that you are pleasing to God with your papistic,
Turkish monkery and holiness? Is it all that is necessary to assert: God will
reward with heaven such as are faithful to the order? No, dear brother, mere
presumption, or an expression of your opinion, will not suffice here. I could
do that as well as you. Indeed, each may devise his own peculiar idea; one a
black, and another a gray monk's cowl. But we should
hear and know what God's counsel is, what is his will
and mind. This none can tell you by his own
understanding, and no book on earth can teach it except the Scriptures. These
God himself has given, and they make known to us that he has sent his Son into
the world to redeem us from sin and the wrath of God, and that whosoever
believes in him should have everlasting life.
DIVINE MYSTERIES INEXPLICABLE TO REASON.
18. Behold, Paul's purpose in this
epistle is to show Christians that these sublime and divine mysteries - that
is, God's actual divine essence and his will, administration and works - are
absolutely beyond all human thought, human understanding or wisdom; in short,
that they are and ever will be incomprehensible, inscrutable and altogether
hidden to human reason. When reason presumptuously undertakes to solve, to
teach and explain these matters, the result is worthless, yea, utter darkness
and deception. If anything is to be ascertained, it must be through revelation
alone; that is, the Word of God, which was sent from heaven.
19. We do not apply these words of
Paul to the question of divine predestination for every human being - who will
be saved and who not. For into these things God would not have us curiously
inquire. He has not given us any special revelation in regard to them, but
refers all men here to the words of the Gospel. By them they are to be guided.
He would have them hear and learn the Gospel, and believing in it they shall be
saved. Therein have all the saints found comfort and assurance in regard to
their election to eternal life; not in any special revelation in regard to
their predestination, but in faith in Christ. Therefore, where Saint Paul
treats of election, in the three chapters preceding this text, he would not
have any to inquire or search out whether he has been predestinated or not; but
he holds forth the Gospel and faith to all men. So he taught before, that we
are saved through faith in Christ. He says (Rom 10, 8): ”The
word is nigh thee, in thy mouth, and in thy heart,” and he explains himself by
saying that this word should be proclaimed to all men, that they may believe
what he says in verses 12 and 13: ”For the same Lord is Lord of all, and is
rich unto all that call upon him: for, Whosoever shall call upon the name of
the Lord shall be saved.”
20. But he speaks of the marvelous
ruling of God in the Church, according to which they who have the name and
honor of being the people of God, and the Church - the people of
21. Hereupon follows the text, which
”O the depth of the riches both of the wisdom
and the knowledge of God! How unsearchable are his judgments, and his ways past
tracing out!”
22. Sublime are the thoughts and
counsel of God, transcending by far the mind and comprehension of man, yea of
all creatures, when he so richly pours forth his goodness and out of pure grace
and mercy elects, as beneficiaries of that goodness, the poor and wretched and
unworthy, who are concluded under sin - that is, those who acknowledge
themselves before God to be guilty and deserving of everlasting wrath and
perdition; when he does all this that they might know him in his real divine
essence, and the sentiment of his heart - that through his Son he will give all
who believe everlasting life. And, again, that they might know how he will
reject and condemn the others - those who, in pride and security, boast of
their own gifts and the fact that they are called the people of God in
preference to all other nations; who boast that they have special promises,
that they have the prophets, the fathers, etc.; who think that God will
acknowledge no nation on earth but themselves as his people and his Church. He
will reject them on account of their unbelief, in which they are fettered by the
pride and imaginations of their own wisdom and holiness.
23. This is that rich,
inexpressible, divine wisdom and knowledge which they possess who believe in
Christ, and by which they are enabled to look into the depths and see what the
purposes and thoughts of the divine heart are. True, in their weakness they
cannot fully reach it; they only can apprehend it in the revealed Word, by
faith, as in a glass or image, as
24. That attitude
25. This depth and richness of
wisdom and knowledge, we Christians apprehend through faith; for, as
26. And such are God's unsearchable
judgments and his ways past tracing out. Such are his government and works. For
by ”judgments” is meant that which in his view is right or wrong; what pleases
or does not please him; what merits his praise or his censure; in short, what
we should follow or avoid. Again, by ”his ways” is
meant that which he will manifest unto men and how he will deal with them.
These things men cannot and would not discover by their own reason, nor search
out by their own intellect, and never should they oppose their judgments or
speculations to God. It is not for them to say what is right or wrong, whether
an act or ruling is divine. They should humble themselves before him and
acknowledge that they cannot understand, they cannot teach God in such matters;
they should give him, as their God and Creator, the honor of better
understanding himself and his purposes than do we poor, miserable worms.
”For who hath known the mind of the Lord? or who hath been his counselor? or who hath first given to him, and it shall be recompensed
unto him again?”
27. Paul states three propositions
which take away from the world all its boasting concerning divine things: To
know the mind of the Lord - what are his thoughts and purposes, or what he has
determined within himself from eternity; to be his counselor - advising or
showing him what to do and how to do it; to give to him - assisting him, by
one's own ability, to accomplish his divine purpose. All this is impossible to
human nature; it cannot know his mind, and how much less will it be able, with
all of its wisdom and activity, to counsel him or give him anything.
28. Therefore, it is a shameful
presumption on the part of the world to presume by its own powers to ascertain
and discover God's essence, his will and works, and to counsel him as to his
duties and pleasures; and shameful is it that it presumes with its works to
have merited something from him, and to have earned a recompense; shameful
presumption to expect to be honored as having achieved much for God's kingdom
and for the Church - strengthening and preserving them and filling heaven with
holiness!
29. God must defeat minds so
perverted. In his administration he must disregard their opinions and attempts.
Thus, being made fools by their own wisdom, they may stumble and be offended at
it. So would God, by showing us the realities, convince us of the futility of
our own endeavors and lead us to acknowledge that we have not fathomed his
mind, his counsel and will, and that we cannot counsel him. No man or angel has
ever yet first thought out for God his counsel, or offered suggestion to him.
Much less is he compelled to call us into counsel, or recompense us for
anything we have given to him.
30. There are three different kinds
of people on earth, among whom Christians must live. The first of these are
that rude class which is unconcerned about the nature of God and how he rules.
They have no regard for God's Word. Their faith is only in their mammon and
their own appetites. They think only of how they may live unto themselves, like
swine in the sty. To such we need not preach anything of this text: ”O the depth of the riches both of the wisdom and the
knowledge of God.” They would understand nothing of it though we were to preach
it to them everlastingly. They would rather hear of the husks and swill with
which they fill themselves. Therefore we will let them remain the swine that
they are, and separated from others as they are. But it is exasperating to have
to encounter them among Christians.
31. The second class are they who are still reasonable, concerning themselves,
about God's purposes and their fulfilment, and how we may be saved. The
heathen, and even we ourselves when under the papacy,
contended, according to reason, over these things. Here is the beginning of all idolatry on
earth; everyone teaches of God according to his own opinion. Mohammed says: He
that believes his Koran and its doctrines is pleasing to God. A monk: He that
is faithful to the order and its regulations will be saved. The Pope: He who
observes his prescriptions and ritual, who makes a
pilgrimage to the apostles at
32. On the contrary, the Word
declares that God wants none of these things; that they are error and darkness
and a vain service - idolatry, which he hates and which provokes him to the
utmost. All must acknowledge who have practiced their own self-appointed
observances for any length of time, that they have no real assurance that God
will be gracious unto them and take pleasure in them because of their lives and
observances. Yet, in their blind delusion and presumption, they go on in their
vagaries till God touches their hearts by a revelation of his law; then,
alarmed, they must admit that they have lived without a knowledge of God and of
his will, and that they have no counsel or help unless they lay hold on the
words of the Gospel of Christ.
33. We were all like that
heretofore. Even I, a learned doctor of divinity, did not know better. I
imagined that with my monk's cowl I was pleasing to God and on the way to
heaven. I thought that I knew the mind of God well. I wanted to be his
counselor, and to earn a recompense of him. But now I realize that my belief
was false; it was blindness. I know that I must learn from his Word; that
nothing else avails before him but faith in the crucified Christ, his Son; and
that in such faith we must live, and do as our respective callings or positions
require. Thus we may know right and wrong in God's sight; for our knowledge is
not of our own invention, but we have it from revelation. By revelation God
shows us his mind; as
34. The third class are those who transgress, having knowledge. They have the
Word of revelation. I am not now speaking of those who knowingly persecute the
truth - those of the first class, who are unconcerned about God - but I am
speaking of those who recognize the revelation but are led by the devil to
override it and go around it. They would conceive ways and judgments of God
that he has not revealed. If they were Christians, they would be satisfied and
thank God for having given us his Word, in which he shows us what
is pleasing to him and how we may be saved. But instead, they allow themselves
to be led by the devil to seek for other revelations and to speculate on what
God in his invisible majesty is, and how he secretly governs the world, and
what he has determined in regard to the future of each particular individual.
And so presumptuous is our human nature that it would even interfere, with its
wisdom, in God's judgment, and intrude into his most secret counsel, attempting
to teach him and direct him. It was because of his arrogance that the devil was
cast out into the abyss of hell; because he aspired to interference in the
affairs of divine majesty, and would drag down man in the fall with himself. So
did he cause man to fall in paradise, and so did he tempt the saints; and so he
tempted Christ himself when he set him on the pinnacle of the temple.
35. Against this third class Saint
Paul directs his words, in answer to the impudent questions of wise reason as
to why God punished and rejected the Jews, as he did, and allowed the condemned
heathen to come into the Gospel grace; why he so administers justice as to
exalt the godless and allow the godly to suffer and be oppressed; why he
elected Judas as an apostle and afterwards rejected him and accepted a murderer
and malefactor. With these words Saint Paul would command the wise to cease
their impertinent strivings after the things of the secret majesty, and to confine themselves to the revelation he has
given us; for all such searching and prying will be in vain and harmful. Though
you were to search forever you would nowhere attain the secrets of God's
purposes, but would only risk your soul.
36. If you, therefore, would proceed
wisely, you cannot do better than to be interested in the Word and in God's
works. In them he has revealed himself, and in them he may be comprehended. For
instance, he manifests his Son, Christ, to you, on the cross. This is the work
of your redemption. In it you may truly apprehend God, and learn that he will
not condemn you on account of your sins, if you believe, but will give you
everlasting life. So Christ tells you: ”God so loved
the world, that he gave his only begotten Son, that whosoever believeth on him
should not perish, but have eternal life.” Jn 3, 16.
In this Christ, says
37. I say this so that we may be
prepared to instruct and direct those we may meet who, assailed and tormented
by such thoughts of the devil, are led to tempt God. They are beguiled by the
devil to search and grope, in his false ways, after what may be the intention
of God concerning them, and thereby they are led into such apprehension and
despair that they are unable to endure it. Such individuals must be reminded of
these words, and be reproved by them. So did Paul reprove the Jews and cavilers
of his day when they presumed to comprehend God with their wisdom, to instruct
him as his counselors and masters, to deal with him directly themselves,
without any mediator, and to render him such service that he would owe them a
recompense. Nothing will come of such searching. Against its endeavors he has
erected barriers that, with all your striving, you will never be able to overcome.
And so infinite are his wisdom, his counsel and riches, that you will never be
able to fathom nor exhaust them. You ought to rejoice that he gives you some
knowledge of his omnipotence in his revelation, as follows:
”For of him,
and through him, and unto him, are all things. To him be
the glory for ever.”
38. Why should we boast, he would
say here, when everything that has being - and our own wisdom and capabilities,
of course - did not originate itself but had its origin in him and must be
preserved by him, must exist through him? He says (Acts 17, 28): ”For in him we live, and move, and have our being.” And
again (Ps 100, 3): ”It is he that hath made us, and
not we ourselves.” That is, what we are and are able to do, and the fact that
we live and have peace and protection - in short, all the good or evil that
happens to us - comes to pass not by accident or chance. It all proceeds from
his divine counsel and good pleasure. He cares for us as his people and flock.
He governs us and gives us good things. He aids and preserves us in every time
of need. Therefore, all honor and glory are due to him alone, from his
creatures.
39. But when he says, Of him, through him, in him, are all things - he says in the
simplest way that the beginning, middle and end is of God; that all creatures
have their origin in him, also their growth and their limitations. To
illustrate: Every little grain of corn has its beginning. A root springs from
the dead seed in the ground; then a shoot comes forth and becomes a stalk, a
leaflet, an ear of corn, and here it pauses, having the three parts it is
intended to have. All creatures also have their beginning, their continuation
and end, filling up the period of their existence. When this order ceases, every
creature will cease to exist. That which has a beginning and grows but does not
attain its end, does not reach perfection, is nothing. To sum it all up,
everything must be of God. Nothing can exist without origin in him. Nothing
that has come into being can
continue to exist without him. He has not created the world as a
carpenter builds a house and, departing, leaves it to stand as it may. God
remains with and preserves all things which he has made; otherwise they would
not continue to exist.
40.
41. The Scriptures teach us that all
creation is the work of one God, or the whole Godhead; and yet, inasmuch as
they make a distinction between the three persons of the one Godhead, we may
properly say that everything, had its origin, everything exists and continues,
in the Father as the first person; through the Son, who is of the Father; and
in the Holy Spirit, who proceeds from both the Father and the Son; which three,
nevertheless, are comprehended in the one undivided essence.
42. But how such a distinction of
persons exists in the divine essence from eternity is a mystery which we shall
and must leave unsolved. For we cannot, with our crude understanding, even
fathom God's creatures; no creature is wise enough to understand these three parts
of itself - the beginning, the middle and the end. Though they are distinct
from each other, nevertheless they are so closely connected that we cannot with
our physical senses separate one from the other. Who has ever been able to
discover or explain the process by which a leaflet grows from a tree, or a tiny
grain of corn becomes a root, or a cherry grows from the blossom to wood and
kernel? Again, who can explain how the bodily members of a human being
manifestly grow; what the sight of the eye is; how the tongue can make such a
variety of sounds and words, which enter, with marvelous diversity, into so
many ears and hearts? Much less are we able to analyze the inner workings of
the mind - its thoughts, its meditations, its memory.
Why, then, should we presume, with our reason, to compass and comprehend the
eternal, invisible essence of God?
TRINITY
SUNDAY - SECOND SERMON.
ROMANS 11:33-36.
THE
DOCTRINE OF THE TRINITY.
1. This festival requires us to instruct the people in the
dogma of the Holy Trinity, and to strengthen both memory and faith concerning
it. This is the reason why we take up the subject once more.
Without proper instruction and a sound foundation in this regard, other dogmas
cannot be rightly and successfully treated. The other festivals of the year
present the Lord God clothed in his works and miracles. For instance: on Christmas
we celebrate his incarnation; on Easter his resurrection from the dead; on
Whit-sunday the gift of the Holy Spirit and the establishment of the Christian
Church. Thus all the other festivals present the Lord in the guise of a worker
of one thing or another. But this Trinity Festival discloses him to us as he is
in himself. Here we see him apart from whatever guise assumed, from whatever
work done, solely in his divine essence. We must go beyond and above all
reason, leaving behind the evidence of created things, and hear only God’s own
testimony concerning himself and his inner essence; otherwise we shall remain
unenlightened.
2. Upon this subject the foolishness of God and the wisdom
of the world conflict. God’s declaration that he is one God in three distinct
persons, the world looks upon as wholly unreasonable and foolish; and the
followers of mere reason, when they hear it, regard every one that teaches or
believes it as no more than a fool. Therefore this
article has been assailed continually, from the times of the apostles and the
fathers down to the present day, as history testifies. Especially the Gospel of
St. John has been subjected to attack, which was written for the special
purpose of fortifying this dogma against the attacks of Cerinthus the heretic,
who in the apostolic age already attempted to prove
from Moses the existence of but one God, which he assigned as reason that our
Lord Jesus cannot be true God on account of the impossibility of God and man
being united in one being. Thus he gave us the prattle of his reason, which he made the sole standard for heaven to conform to.
3. O shameless reason! How can we poor, miserable mortals
grasp this mystery of the Trinity? we who do not understand the operation of
our own physical powers–speech, laughter, sleep, things whereof we have daily
experience? Yet we would, untaught by the Word of God, guided merely by our
fallible head, pronounce upon the very nature of God. Is it not supreme
blindness for man, when he is unable to explain the
most insignificant physical operation daily witnessed in his own body, to
presume to understand something above and beyond the power of reason to
comprehend, something whereof only God can speak, and to rashly affirm that
Christ is not God ?
4. Indeed, if reason were the standard of judgment in such
matters, I also might make a successful venture; but when the conclusions of
even long and mature reflections upon the subject are compared with Scripture,
they will not stand. Therefore we must repeat, even though a mere stammering
should be the result, what the Scriptures say to us, namely: that Jesus Christ
is true God and that the Holy Spirit is likewise true
God, yet there are not three Gods; not three divine natures, as we may speak of
three brothers, three angels, three suns, three windows. There is one
indivisible divine essence, while we recognize a distinction as to the persons.
SCRIPTURE
PROOF THAT CHRIST IS GOD
Paul, speaking of Christ in Hebrews 1:3, refers to him as
the express image of God’s substance. Again, in Colossians
5. To make the matter as clear as possible Paul uses the expression
“image of the invisible God.” If Christ be the image of God he must be a person
distinct from him whose image he is, but at the same time in one divine essence
with the Father. He and the Father are not one person, but two, and yet Christ
could not be the express image of the Father’s person, or essence, if he were
not equally divine. No creature can be an image of the divine essence, for it
does not possess that essence. To repeat, Christ could not be called the
express image of God if he and the Father were not distinct persons; there must
be one imaged and one who is the image. Expressed more clearly and according to
Scripture, one person is the Father, who in eternity begets the other; the
other is the Son, begotten in eternity, yet both are equally eternal, mighty,
wise and just.
6. Though the Jews and Turks ridicule our doctrine, as if we
taught the existence of three brothers in heaven, it does not signify. Might I
also cavil were it to serve any purpose here. But they do us wrong and falsify
our teaching; for we do not conceive of the Trinity as in the nature of three
men or of three angels. We regard it as one divine essence, an intimacy
surpassing any earthly unity. The human body and soul are not so completely one
as the Triune God. Further, we claim the Holy Scriptures teach that in the one
divine essence, God the Father begot a son. Before any creature was made,
before the world was created, as Paul says, “before the foundation of the
world,” in eternity, the Father begot a Son who is equal with him and in all
respects God like himself. Not otherwise could Paul call Christ the express
image of the invisible God. Thus it is proven that the Father and the Son are
distinct persons, and that nevertheless but one God exists, a conclusion we cannot
escape unless we would contradict Paul, and would become Jews and Turks.
PAUL
AND MOSES AGREE IN TESTIMONY
7. Again, Paul makes mention of Christ in different phrase,
saying: “Neither let us tempt Christ, as some of them also tempted, and were
destroyed of serpents.” 1 Corinthians 10:9. Now, keeping this verse in mind,
note how Paul and Moses kiss each other, how clearly the one responds to the
other. For Moses says ( Numbers 14:22): “All those
men… have tempted me these ten times, and have not hearkened to my voice,” and
in this connection the speaker is represented by the term “Lord,” everywhere in
the Bible printed by us in capitals to indicate a name belonging only to the
Eternal, applicable to none but the one true God. Other terms used to designate
God are sometimes applied also to men, but this word “Lord” refers only to God.
Now, Moses says: “And the Lord [Adonai, the true God]
said… All these men… have tempted me these ten times.” Then comes Paul
explaining who this God is–saying they tempted “Christ.” Crawl through this
statement if you may; the fact remains that Paul declares it was Christ who was
tempted, and Moses makes him the one eternal and true
God. Moreover, Christ was not at that time born; no, nor were Mary and David.
Nevertheless, the apostle plainly says, They tempted Christ, let us not also
tempt him.
8. Certainly enough, then, Christ is the man to whom Moses
refers as God. Thus the testimony of Moses long before is identical with that
of Paul. Though employing different terms, they both confess Christ as the Son
of God, born in eternity of the Father, in the same divine essence and yet
distinct from him. You may call this difference what you will; we indicate it
by the term “person.” True, we do not make a wholly clear explanation of the
mystery; we but stammer when speaking of a “Trinity? But what are we to do? we cannot better the attempt. So, then, the Father is not
the Son, but the Son is born of the Father in eternity; and the Holy Spirit
proceeds from God the Father and God the Son. Thus there are three persons, and
yet but one God. For what Moses declares concerning God Paul says is spoken of
Christ.
9. The same argument substantially Paul employs in Acts
10. If such blood–the material, tangible, crimson blood,
shed by a real man–is truly to be called the blood of God, then he who shed it
must be actually God, an eternal, almighty person in the one divine essence. In
that case we truly can say the blood flowing from the side of the crucified One
and spilled upon the ground is not merely the blood of an ordinary man, but
God’s own. Paul does not indulge in frivolous talk. He speaks of a most momentous
matter; and he is in dead earnest when he in his exhortation reminds us that it
is an exalted office to rule the Church and to feed it with the Word of God.
Lest we toy in the performance of such an office we are reminded that the flock
is as dear to him as the blood of his dear Son, so precious that all creatures
combined can furnish no equivalent. And if we are indolent or unfaithful, we
sin against the blood of God and become guilty of it, inasmuch as through our
fault it has been shed in vain for the souls which we should oversee.
11. There are many passages of similar import, particularly
in the Gospel of John. So we cannot evade the truth but must say God the
Father, God the Son and God the Holy Spirit are three individual persons, yet
of one divine essence. We do not, as the Jews and Turks derisively allege,
worship three Gods; we worship only one God, represented to us in the
Scriptures as three persons. Christ said to Philip ( John
14:9), “He that hath seen me hath seen the Father.” There Christ claims unity
and equality with the Father in the one divine essence. So does Paul in
Colossians
12. Now, what care we that reason should regard it as
foolishness? It requires no skill to cavil over these things; I could do that
as well as others. But, praise God, I have the grace to desire no controversy
on this point. When I know it is the Word of God that declares the Trinity,
that God has said so, I do not inquire how it can be true;
I am content with the simple Word of God, let it harmonize with reason as it
may. And every Christian should adopt the same course with respect to all the
articles of our faith. Let there be no caviling and contention on the score of
possibility; be satisfied with the inquiry: Is it the Word of God? If a thing
be his Word, if he has spoken it, you may confidently rely upon it he will not
lie nor deceive you, though you may not understand the how and the when. Since,
then, this article of the Holy Trinity is certified by the Word of God, and the
sainted fathers have from the inception of the Church chivalrously defended and
maintained the article against every sect, we are not to dispute as to how God
the Father, the Son and the Holy Spirit are one God. This is an
incomprehensible mystery, it is enough that God in his Word gives such
testimony of himself. Both his nature and its revelation to us are far beyond
our understanding.
PHYSICAL
LIFE INEXPLICABLE TO REASON.
13. And why should you presume to comprehend, to exactly
understand, the sublime, inconceivable divine essence when you are wholly
ignorant of your own body and life? You cannot explain the action of your
laughter, nor how your eyes give you knowledge of a
castle or mountain ten miles away. You cannot tell how in sleep one, dead to
the external world, is yet alive. If we are unable to understand the least
detail of our physical selves, anything so insignificant as the growth of a
mere hair, for instance, can we, unaided by the revelation of God’s Word, climb
by reason–that reason so blind to things within its natural realm–into the
realm of heavenly mysteries and comprehend and define God in his majesty? If
you employ reason from mere love of disputation, why not devote it to questions
concerning the daily workings of your physical nature? for instance, where are
the five senses during sleep? just how is the sound of your
own laughter produced? We might without sin occupy ourselves with such
questions. But as to the absolute truth in a matter such as this, let us abide
patiently by the authority of the Word. The Word says that Christ is the
express image of the invisible God, the firstborn of all creatures; in other
words, he is God equally with the Father.
14. Again, John
THE
THIRD PERSON OF THE TRINITY.
15. Now, having established the existence of Christ in the
Trinity, we must next consider the third person, the Holy Spirit, in Scripture
sometimes termed the “Spirit” of God and sometimes his “Soul.” This person is
not spoken of as “born”; he is not born like the Son, but proceeds from the
Father and the Son. To express it differently, he is a person possessing in
eternity the divine essence, which he derives from the Father and Son in unity
in the same way the Son derives it from the Father alone. There are, then,
three distinct persons in one divine essence, one divine majesty. According to
the Scripture explanation of the mystery, Christ the Lord is the Son of God
from eternity, the express image of the Father, and equally great, mighty, wise
and just. All deity, wisdom, power and might inherent in the Father is also in
Christ, and likewise in the Holy Spirit, who proceeds from Father and Son. Now,
when you are asked to explain the Trinity, reply that it is an incomprehensible
mystery, beyond the understanding of angels and creatures, the knowledge of
which is confined to the revelations of Scripture.
16. Rightly did the fathers compose the Creed, or Symbol, in
the simple form repeated by Christian children: “I believe in God the Father
Almighty, Maker of heaven and earth, and in Jesus Christ his only Son… I
believe in the Holy Ghost.” This confession we did not devise, nor did the
fathers of former times. As the bee collects honey from many fair and gay
flowers, so is this Creed collected, in appropriate brevity, from the books of
the beloved prophets and apostles–from the entire holy Scriptures–for children
and for unlearned Christians. It is fittingly called the “Apostle’s Symbol,” or
“Apostle’s Creed.” For brevity and clearness it could not have been better
arranged, and it has remained in the Church from ancient time. It must either
have been composed by the apostles themselves or it was collected from their
writings and sermons by their ablest disciples.
17. It begins “I believe.” In whom? “In God the Father.”
This is the first person in the Godhead. For the sake of clear distinction, the
peculiar attribute and office in which each person manifests himself is briefly
expressed. With the first it is the work of creation. True, creation is not the
work of one individual person, but of the one divine, eternal essence as such.
We must say, God the Father, God the Son and God the Holy Spirit created heaven
and earth. Yet that work is more especially predicated
of the person of the Father, the first person, for the reason that creation is
the only work of the Father in which he has stepped forth out of concealment
into observation; it is the first work wrought by the divine Majesty upon the
creature. By the word “Father” he is particularly and rightly distinguished
from the other persons of the Trinity. It indicates him as the first person,
derived from no other, the Son and the Holy Spirit having existence from him.
18. Continuing, the Creed says, I believe in another who is
also God. For to believe is something we owe to no being but God alone. Who is
this second person? Jesus Christ. God’s only begotten Son. Christians have so
confessed for more than fifteen hundred years; indeed,
such has been the confession of believers from the beginning of the world.
Though not employing precisely these words, yet this has been their faith and
profession.
19. The first designation of God the Son makes him the only
Son of God. Although angels are called sons of the Lord our God, and even
Christians are termed his children, yet no one of these is said to be the
“only” or “only-begotten” Son. Such is the effect of Christ’s birth from the
Father that he is unequaled by any creature, not excepting even the angels. For
he is in truth and by nature the Son of God the Father; that is, he is of the
same divine, eternal, uncreated essence.
20. Next comes the enumeration of the acts peculiar to him:
“Who was conceived by the Holy Spirit, born of the Virgin Mary, suffered under
Pontius Pilate, was crucified, dead and buried. He descended into hell; on the
third day he rose again from the dead; he ascended into heaven, and sits at the
right hand of God the Father Almighty; from thence he shall come to judge the
quick and the dead.” The distinct personality of the Son is thus demonstrated
by acts peculiar to himself. Not the Father and not the Holy Spirit, but the
Son alone, assumed human nature of flesh and blood, like unto ours, to suffer,
die, rise again and ascend into heaven.
21. In the third place we confess, “I believe in the Holy
Ghost.” Here again a distinct person is named, yet one in divine essence with
the Father and the Son; for we must believe in no one but the true God, in obedience to the first commandment: “I am
Jehovah thy God… Thou shalt have no other gods before me.” Thus briefly this
confession comprehends the unity of the divine essence– we accept and worship
only one God–and the revealed truth that in the Trinity are three distinct
persons. The same distinction is indicated in holy baptism; we are baptized
into the faith of one God, yet Christ commands us to baptize “into the name of
the Father and of the Son and of the Holy Spirit.”
22. The peculiarity of this third person is the fact that he
proceeds from both the Father and the Son. He is therefore called also the
Spirit of the Father and the Son; he is poured into the human heart and reveals
himself in the gathering of the Church of Christ in all tongues. Through the
Word of the Gospel he enlightens and kindles the hearts of men unto one faith,
sanctifying, quickening and saving them.
23. So the Creed confesses three persons as comprehended in
one divine essence, each one, however, retaining his distinct personality; and
in order that the simple Christian may recognize that there is but one divine
essence and one God, who is tri-personal, a special work, peculiar to himself,
is ascribed to each person. And such acts, peculiar to each person, are
mentioned for the reason that thus a confusion of persons is avoided. To the
Father we ascribe the work of creation; to the Son the work of Redemption; to
the Holy Spirit the power to forgive sins, to gladden,
to strengthen, to transport from death to life eternal. The thought is not that
the Father alone is the Creator, the Son alone Redeemer and the Holy Spirit
alone Sanctifier. The creation and preservation of the universe, atonement for
sin and its forgiveness, resurrection from the dead and the gift of eternal
life–all these are operations of the one Divine Majesty as such. Yet the Father
is especially emphasized in the work of creation, which proceeds originally
from him as the first person; the Son is emphasized in the redemption he has
accomplished in his own person; and the Holy Spirit in the peculiar work of
sanctification, which is both his mission and revelation. Such distinction is made for the purpose of affording Christians the unqualified
assurance that there is but one God and yet three persons in the one divine
essence– truths the sainted fathers have faithfully gathered from the writings
of Moses, the prophets and the apostles, and which they have maintained against
all heretics.
24. This faith has descended to us by inheritance, and by
his power God has maintained it in his Church, against sects and adversaries,
unto the present time. So we must abide by it in its simplicity and not be
wise. Christians are under the necessity of believing things apparently foolish
to reason. As Paul says ( 1 Corinthians 1:21): “It was
God’s good pleasure through the foolishness of the preaching to save them that
believe.” How can reason adapt itself to comprehend that three are one, and one
is three; that God became man; that he who is washed with water in obedience to
Christ’s command, is washed with the blood of our Lord Jesus Christ and
cleansed from all sins? Such articles of faith appear utterly foolish to
reason. Paul aptly calls the Gospel foolish preaching wherewith God saves such
as do not depend on their own wisdom but simply believe the Word. They who will
follow reason in the things dealt with in these articles, and will reject the
Word, shall be defeated and destroyed in their wisdom.
25. Now, we have in the holy Scriptures and in the Creed
sufficient information concerning the Holy Trinity, and all that is necessary
for the instruction of ordinary Christians. Besides, the divinity of our Lord
Jesus Christ and that of the Holy Spirit is also attested by miracles not to be
lightly esteemed nor disregarded. The Lord our God brings to pass miraculous
things for the Christian’s sake–for the strengthening of his faith–and not
merely as a rebuke to false teachers. Were he to consider the false teachers
alone, he might easily defer their retribution to the future life, since he
permits many other transgressors to go unpunished for ten, twenty or thirty
years. But the fact is, God openly in this life lays hold upon leaders of sects
who blaspheme and slander him with their false doctrines. He inflicts upon them
unusual punishments for the sake of warning others. Besides being openly
convicted of blasphemy and having the condemnation of their own conscience, the
misguided ones receive testimony to the fact that these false leaders are
instigators of blasphemy against God’s name and his Word. All men are compelled
to admit God can have no pleasure in their doctrine, since he visits them with
special marks of his displeasure, destroying them with severer punishments than
ordinarily befall offenders.
26. History records that John the evangelist had as
contemporary a heretic, by the name of Cerinthus, who was the first to arise in
opposition to the apostolic doctrine and in blasphemy against the Lord Jesus
with the claim that Jesus is not God. This blasphemy spread to such an extent
that John saw himself compelled to supplement the work of the other evangelists
with his Gospel, whose distinct purpose it is to defend and maintain the deity
of Christ against Cerinthus and his rabble. A feature of John’s Gospel patent
to all is the sublime beginning of his Gospel which renders it distinct from
the others. He does not lay stress upon the miraculous doings of Christ, but
upon his preaching, wherein he reveals himself powerfully as true
God, born of the Father from eternity, and his equal in power, honor, wisdom,
righteousness and every other divine work. With respect to John and Cerinthus
it is reported that the former, having gone to a public bath with some of his
disciples, became aware that Cerinthus and his rabble were there, also. Without
hesitation he told his disciples to be up and away, and not to abide among
blasphemers. The disciples followed his advice and departed. Immediately after
their departure the room collapsed, and Cerinthus with his followers perished,
not one escaping.
27. We also read concerning the heretic Arius, the chief foe
of his time toward the dogma of the deity of Christ. the injury done by this
man to the cause of Christ was such as to occupy the Church for four centuries
after his death; and still today his heresy has not been altogether rooted out.
But the Lord took the matter in hand by the performance of a miracle which
could not but be understood. History records that Arius had ingratiated himself
into the favor of Constantine, the emperor, and his counselors. With an oath he
had succeeded in impressing them with the righteousness of his doctrine, so
that the emperor gave command that Alexander, bishop of Constantinople, should
recognize him as a member of the Christian Church and restore him to the priestly
office. When the godly bishop refused to accede to this demand, knowing full
well the purpose pursued by Arius and his followers, Eusebius and the other
bishops who supported Arius threatened him with the imperial edict and
expressed the determination to drive him out by force and to have Arius
restored by the congregation as such. However, they gave him a day to think the
matter over.
28. The godly bishop was fearful. The following of Arius was
large and powerful, being supported by the imperial edict and the whole court.
The bishop, therefore, resolved to seek help from God, where alone it is found
in all things relating to God’s honor. He fell down upon his face in the church
and prayed all night long that God should preserve his name and honor by
methods calculated to stem the tide of evil purpose, and to preserve
Christendom; against the heretics. When it was morning, and the hour had come
when Alexander the bishop should either restore Arius to office or be cast out
of his own, Arius convened punctually with his followers. As the procession was
wending its way to the church, Arius suddenly felt ill and was compelled to
seek privacy. The pompous procession halted, waiting his return, when the
message came that his lungs and liver had passed from him, causing his death.
The narrative comments: Mortem dignam blasphema et foetida mente–a death worthy
such a blasphemous and turpid mind.
29. We see, then, that this dogma has been preserved by God
first through the writings and the conflicts of the apostles, and then by
miracles, against the devil and his blasphemers. And it shall be preserved in
the future likewise, so that, without a trace of doubt, we may believe in God
the Father, God the Son, God the Holy Spirit. This is the faith which we confess
with our children daily. To guard against a mixing of persons or the
abandonment of the tri-personality, three distinct acts are predicated. This
should enable the common Christian to avoid confusing the persons, while
maintaining the divine unity as to essence. We proclaim these things on this
Sunday in order to call attention to the fact that we have not come upon this
doctrine in a dream, but by the grace of God through his Word and the holy
apostles and Fathers. God help us to be found constant and without blemish in
this doctrine and faith to our end. Amen.
TRINITY SUNDAY
(or sunday after
Pentecost)
German text: Erlangen Edition, 12:427; Walch Edition, II,
1569; St. Louis Walch. 11:1162.
Contents:
The instruction Christ gives
Nicodemus on the new birth, and the righteousness that avails before god.
_________
King James Version
John 3:1-15
There was a man of the Pharisees, named Nicodemus,
a ruler of the Jews:The same came to Jesus by night, and said unto him, Rabbi,
we know that thou art a teacher come from God: for no man can do these miracles
that thou doest, except God be with him. Jesus answered and said unto him,
Verily, verily, I say unto thee, Except a man be born again, he cannot see the
kingdom of God. Nicodemus saith unto him, How can a man be born when he is old?
can he enter the second time into his mother's womb, and be born? Jesus
answered, Verily, verily, I say unto thee, Except a man be born of water and of
the Spirit, he cannot enter into the kingdom of God. That which is born of the
flesh is flesh; and that which is born of the Spirit is spirit. Marvel not that
I said unto thee, Ye must be born again. The wind bloweth where it listeth, and
thou hearest the sound thereof, but canst not tell whence it cometh, and
whither it goeth: so is every one that is born of the Spirit. Nicodemus
answered and said unto him, How can these things be? Jesus answered and said
unto him, Art thou a master of Israel, and knowest not these things? Verily,
verily, I say unto thee, We speak that we do know, and testify that we have
seen; and ye receive not our witness. If I have told you earthly things, and ye
believe not, how shall ye believe, if I tell you of heavenly things? And no man
hath ascended up to heaven, but he that came down from heaven, even the Son of
man which is in heaven. And as Moses lifted up the serpent in the wilderness,
even so must the Son of man be lifted up: That whosoever believeth in him
should not perish, but have eternal life.
1. This is another beautiful Gospel and treats of the
foremost and chief doctrine in Christendom, namely, the article, How a person
becomes holy and righteous in the sight of God. And there is here placed before
us a beautiful allegory, showing how reason at its best and holiness in its
highest state on earth run aground upon the genuine truth and spiritualness of
this matter. For this person, Nicodemus, is highly praised by the Evangelist John,
who states that he was great both as to the esteem with which he was regarded
among his fellow men, and also as to his beautiful life in accordance with the
Law. He was a ruler of the Jews, that is. a counselor in their governmental
affairs; and in addition a Pharisee, that is, one of the most learned men, for
they were regarded as the wisest. Moreover, he was one of the most pious men;
for the members of this sect. were considered the greatest
saints. Thus, no fault or blame can be laid on him, and he cannot be made greater: in the government he is a ruler, in knowledge
the wisest, and in his life the saintliest.
2. Above these, there is in him another grace, namely, that
he has a fondness for Christ, the Lord. This was a virtue far above the other three.
The other rulers and Pharisees, though they were the wisest and holiest men,
persecuted Christ and allied him with the devil; and no one dared to grumble at
their decision; for the grumbler was expelled from the council and unchurched.
Still, Nicodemus is so holy as to love Christ and to approach him in secret in
order to speak with him and show his love for him.
3. Indeed, he must have been a particularly excellent man
among the Pharisees and a man as truly pious as he could be by nature and according
to the Law, earnestly seeking the truth and inquiring how and what men were
teaching and preaching. Being a wise man, he also observed that this Jesus must
be an extraordinary person, and was moved by his miracles to desire to hear him
personally and to speak with him regarding his doctrine. For, no doubt, he had
heard and learned that John the Baptist recently had introduced a new sort of
preaching and baptism and had proclaimed the Messiah, who was then coming,
while he had sharply and severely attacked and reproved the Pharisees, as this
man is now also doing. Accordingly, he is moved to go to him and to hear what
it is that he teaches, and what he is reproving. For an intelligent person like
himself cannot understand why there should be anything deserving censure or
blame in the Pharisees’ holy life according to the Law and in their beautiful
works.
4. Therefore, he goes to Christ with thoughts like these:
Christ will rejoice to see me come and will be highly pleased because such a
great and excellent man, one of the rulers and of the best of men, so humbles
himself and shows such honor to a lowly person like Christ as to go to him and
to seek his friendship, a thing Christ dare not expect of anyone. Thus he sets
out in a pleasant mood, expecting to be made welcome
and to be very kindly received. Nor has he the least fear that possibly he may
be reproved or put to school, but he imagines that, since he is acting like a
good friend, Christ will in turn treat him respectfully and kindly.
Occasionally it still may happen that an earnest preacher is deceived by a
person of this sort and allows the good opinion expressed to tickle him,
causing him to flatter and fawn in turn.
Nicodemus, then,
begins with these words:
“Rabbi, we know that thou art a teacher come from God” etc.
5. That is great praise for this preacher, by which
Nicodemus offers his testimony that Christ’s doctrine is from God; that is,
that it is genuine truth and God’s Word, notwithstanding Christ was not thus
esteemed by all the Pharisees and rulers, but rather considered a seditious
spirit and an impostor who had come forward without a commission from the
proper authorities, and, in opposition to them, would attach the people to
himself etc. Nevertheless, since Christ introduces a doctrine other than that
which they had learned heretofore from the Law, and since he assails the
Pharisees so vigorously, Nicodemus is as yet perplexed and desires to know what
better and different things Christ can possibly teach. His remarks are as if to
say: We see and know very well that your doctrine is beyond reproach and
censure and must be true and divine; and whoever wants
to bear witness to the truth must so confess. For this is proven by the signs
and wonders which you do and which no other ever has done nor can do. However,
what do you mean by bringing forward another doctrine and by reproving us? Are
our doctrine and works, then, vain and valueless? What do you find in them to
censure? We surely have the Law of Moses, which, without a doubt, was given by
God. Why, then, do you reprove us when we exert ourselves with all diligence to
keep and fulfill the Law, as though God had no pleasure therein and we could
not thereby enter heaven? And why do you receive publicans and other manifest
sinners instead? What other and better things with which to please God can be
taught or practiced?
6. Thus you see that the question which Nicodemus seeks to
have answered by Christ is none other than, How may a person lead a righteous
life in the sight of God or, as the apostles express it, how become righteous
and obtain eternal life? To this question Christ returns a curt and dry answer;
he shows himself an altogether different person than Nicodemus had expected to
find him. First, he affronts Nicodemus rather harshly, and repels him, as it
were, with a thunderbolt, saying:
“Verily, verily, I say unto thee, Except one be born anew, he cannot see the kingdom of God.”
7. This is a hard text indeed, and an unfriendly reply to so
friendly a greeting. For with these words he upsets all pretensions of
Nicodemus; yea, he demolishes and condemns all his works and life. He means to
say: You consider me not qualified to censure your beautiful discipline and
worship as Pharisees, and unable to teach anything better; that is, you do not
regard me more than a teacher and instructor of human
works, even as you place no higher esteem on your Messiah and expect him to be
no more than a person who will praise and laud, guard and keep, your Law and
regulations, and who on that account will place you in high honor and
authority. But since you take me for a master come from God, I will tell you
something that you have not heard before and do not know: My dear Nicodemus, do
not imagine that you will please God and be saved by your life and works, no
matter how beautiful and precious they may be, even though they be according to
the Law. Although it is true that God has given the
Law and demands that you keep it, still you are not righteous in God’s sight on
that account; for it is one thing to have the Law and another to fulfill it. It
is far from being fulfilled by your outward performance of its works. It must
be kept wholly and perfectly, with body and soul, and from the innermost heart,
without any disobedience and sin whatever. You Pharisees and self-righteous
people are not doing this; for you imagine that you can give
God his due by outward holiness, and, relying on and being secure in such
holiness, you live in a false confidence, void of the fear of God, yea, you
despise his wrath against sin. Moreover, you despise and condemn other people
who do not regard your holiness highly and do not pattern after it.
8. To state the matter briefly, he says: Your life and
works, which you consider holy, and those of all Pharisees, yea, of all men,
are void and avail nothing in the sight of God. A change must take place by
which a person is born anew, that is, he must become an entirely different
person; otherwise he cannot enter the kingdom of God. There, now, you hear what
is my doctrine, about which you have inquired. I do not teach in opposition to
the Law of God, to destroy it, but I only charge you with not having kept it,
yea, with not understanding it, though you pretend to be its instructors and
imagine that you are fulfilling it. You imagine that I ought to preach the Law,
the same as you do, and that if the laws of Moses, which you claim to have
kept, are not sufficient, I ought to bring to you a new and better law teaching
good works, just as you set up many self-elected works in addition to God’s
Law, as though you had already fulfilled it.
9. But I am not telling you of new articles, laws or works,
for those the Law enjoins are already more than you
can do and keep. But I teach that you must become altogether different persons.
My teaching is not concerning what you must do or not do, but concerning what
you must become. It aims not at the performance of new works, but first at
being born anew; not at a different life, but at a different birth. It will not
do to put the end before the beginning, or alongside of it; to expect fruit
before or as soon as there is a root. The tree must first be made
new and there must be a good and proper root, if the fruits and works are to be
good. It is not the hand and foot or their actions that must be changed, but
the person, that is, the entire man. If this has not taken place, works are of
no value and of no avail whatever and a person cannot see the kingdom of God;
in other words, he must remain under the condemnation of sin and everlasting death.
10. This was, verily, strange and unheard-of preaching, and
a rough and surly answer to our holy Nicodemus who had come to the Lord
wellintentioned and thinking that he was in the right way. He had expected
least of all that Christ would or could condemn his goodly life and his zeal in
keeping the Law. On the contrary, he had hoped that Christ would have to praise
them as an example to others, or that he would urge him to continue, or would
suggest to him some other work which he was yet to do. Such he was prepared to
hear and to do. And now he hears instead that Christ utterly rejects him and
condemns all his good and holy living, thus proceeding in an altogether absurd
manner. He praises Christ as a good man; Christ in turn accosts him, saying:
And you are a bad man. He gives honor to Christ and calls him a teacher come
from God; Christ in turn tells him that both his doctrine and life are wrong
and have already been ruled out of heaven. For what else is the meaning of his
words than this: You are doing many beautiful works and imagine yourself to be
holy and without reproach, so that you must needs please God. But I tell you,
all that you have done in your past life, or that you may still do in this
life, is lost labor and condemned in God’s sight, and not only your works but
also your heart and your entire nature – all that you are and all that you do.
All must be put aside; the tree with its root and fruits must be cast out and
burned, and a new tree must be created.
11. Thus, this first part of Christ’s conversation with
Nicodemus is nothing else than a real, sharp call to repentance. Christ, like a
faithful preacher, takes pity on Nicodemus because he is so ignorant and still
very far from the kingdom of God. Hence he curtly closes and denies heaven to
him, yea, he condemns him and hands him over to the devil, stating that, as he
now lives or may be able to live in the future, he can never enter the kingdom
of God, but must be lost and remain in the power of the devil, of death and of
hell. He does this in order that Nicodemus may be brought to a knowledge of
self and attain to a genuine understanding and life before God. Penitential
preaching of this sort is particularly needed by people like Nicodemus, who
pursue their course in the righteousness of their own works and claim to be
holy and righteous in the sight of God because they are blameless in the eyes
of the world.
12. Thus, Christ always begins the preaching of the Gospel with
this point: He first reveals and teaches that which no man’s reason has
gathered or known from the Law, namely, that all men in their natural state and
life are condemned and under sin. St. Paul also proves this conclusively in the
very beginning of his Epistle to the Romans. And this is the first sentence and
conclusion here laid down that, in his natural state and with his every
ability, man cannot fulfill the Law of God, though he may attempt to keep it;
that keeping the Law does not mean doing its work outwardly, as far as human
strength is able; and that, consequently, the Law cannot aid man to become holy
in the sight of God nor save him from sin and everlasting wrath.
13. If this were in man’s power and could be brought about
in our nature by means of the Law, Christ could not say regarding all men, as
he does here: “Except one be born anew, he cannot see the kingdom of God.” That
is certainly saying that man in his old nature, no matter to what eminent
height he may attain by his gifts of reason, wisdom and virtue, cannot rid
himself of sin nor of the power of death, nor can he please God. In short,
there must be an entirely different being; that is, the entire person must be
changed so as to obtain an altogether new mind and heart, and new thoughts and
feelings.
14. Thus you see overthrown, as by a mighty thunderbolt, all
the teaching and boasting of men who undertake to instruct people how to become
righteous by the strength and works of human nature, or who would at least have
works placed alongside of faith, and who claim that men must contribute
something themselves toward their righteousness. For here you are clearly told
that a person must be born anew or changed before he can see the kingdom of God
or do anything to please God. Now, man surely cannot contribute anything to his
birth by his own works; nay, before he can be active at all, his birth must
have been accomplished. Then, since a new birth is demanded here, the works and
activity of the old birth can never be of any value or aid; in fact, they are
all rejected and condemned beforehand.
15. Nor can the claim stand that the works which follow the
new birth contribute something toward our righteousness, for the new birth must
have occurred before a person can be active by virtue of it; that is, one must
first belong to the kingdom and to heaven before he begins to do works that are
pleasing to God. But this point will be more fully
explained by the following verses, in which Christ states’ the process of the
new birth. We have here only the introduction, in which he overthrows the
Pharisee’s conceit and establishes the contrary doctrine. On hearing this
Nicodemus becomes perplexed, and because he does not know what to make of
Christ’s words, he blurts out and says:
“How can a man be born when he is old? can he enter a second time into his mother’s womb and be born?”
16. He wishes to say: What a queer and absurd statement and
teaching that is! Who ever heard of a person being born anew, or that it is at
all possible to be born differently from the way in which one has been born?
What do you mean by proposing and demanding such an impossible thing? If you
wish to teach people, you must tell them something that a human being can do.
This is the answer which the wisdom and reason of men return to the preaching
of repentance and of the new birth, by which the Law receives its true glory. And, indeed, they must answer thus, because they
do not know otherwise. Owing to that outward training in a holy lift which a
person can obtain by his own strength, provided he hear the Law, Nicodemus
cannot endure to hear these things so commendable in the eyes of the world
shall all be counted worthless and shall be condemned, especially since there
are very few men who thus lead a beautiful and virtuous life. All the rulers of
this world, intelligent, wise and great though they are, consider it harmful
teaching to depreciate such a beautiful life, and on that account charge the
Gospel with aiming to forbid good works etc.
17. However, by so doing, they testify to their own
blindness and ignorance in these divine matters. Nicodemus, who passes for a
teacher and instructor, by the confession of his own mouth seals his wisdom
with greater foolishness, because he is dreaming about a natural birth from father
and mother and imagines that he comprehends Christ’s meaning and has
effectually blocked his aim. Such is the corrupt habit of human reason, which
ever assumes to pass judgment on the Word of God and to act as its tutor,
though is does not understand it. As if Christ, whom Nicodemus has to
acknowledge a teacher come from God, were not wise enough himself to know that
a person cannot be born again in physical birth, and that such a birth would
not benefit him! And, indeed, Christ himself meets this conception.
“Jesus answered: Verily, verily, I say unto thee, Except one be born of water and the Spirit, he cannot enter the kingdom of God.”
18. He means to say: You need not instruct me how to express
myself. I know very well what! have said, and in order that you may know that a
person does not enter the kingdom of God by his own ability, I say again that
he must be born differently, or he cannot enter. However, I do not speak of
natural birth, of one’s descent from father and mother, of which you are dreaming
because you know of no other birth; but I am speaking of a different birth, a
new birth, of water and the Spirit. You ‘certainly have heard me reject this
very birth from father and mother by which you and all other men, Jews or not
Jews, have been born. Even were! to grant this to be the meaning of a person’s
new birth, still, a person might be born over again from his mother’s womb as
many as a hundred times, and yet every new birth of this kind would not be
different nor better that the former. The reason he declares as follows:
“That which is born of the flesh is flesh; and that which is born of the Spirit is spirit.”
19. These are two clear sayings by which he overthrows the
Pharisee’s conception and dream of a natural birth, and explains his opening
remarks, in which he had stated that, unless a person receives a different
birth, he cannot enter the kingdom of God. The term, “that which is born of the
flesh,” defines all that man is, and is able to do, according to his human
nature in its present state, since Adam. For the Scripture significance of
“flesh” is the natural man, in his human sense, born from father and mother, as
he lives, works, thinks, speaks, and acts, no matter when, how often, or of
whom he is born, or whether he is called a Jew or a gentile. John
20. This certainly is a curt, unvarnished, solemn and awful
verdict on all men in their natural state. It lays down the conclusion that by
the teaching and works of the Law, such works as man is able to do in
accordance with it, no person becomes rid of sin nor is righteous in the sight
of God, because his nature is not changed by works but remains what it was
before. For this reason no person can, under the Law, enter the kingdom of God
nor obtain life everlasting.
21. Again, he says: “That which is born of the Spirit is spirit.”
He calls “Spirit” that which God works in us above the ability of human nature,
namely, such spiritual knowledge, light and understanding as he reveals to us,
to the end that we may know God, turn to him, lay hold of his grace, and cling
to him. In order that man may receive these revelations, his heart must first
be renewed and enlightened by the Holy Spirit, that he may learn to know God’s
will toward him and may understand the way to obtain grace and everlasting
life.
22. The preaching and teaching of the Law alone cannot do
this; it, indeed, demands works and obedience of us, but since these things are
not possible to our nature, which is characteristic of the very reverse, the
only effect of the Law, when correctly understood, is to make us guilty and to
condemn us to everlasting hell under the wrath of God. And it is for this
purpose that it must be preached, for it was given by God to the end that man
should learn this truth first. Now, if man is not to remain under condemnation,
but is to look to God for grace and comfort, the preaching of a different word
must be added. We are here told that such word is the preaching and office of
the Holy Spirit, revealed and brought down from heaven by Christ, the Son of
God. Christ speaks of this office now and explains more
fully later.
23. Thus there is shown us by this passage the reason for
what the first part of this discourse has stated, namely, the reason why a
person cannot enter the kingdom of God in the nature he has by birth, and why
another birth is necessary, one which must be accomplished by the Holy Spirit.
Christ rebukes here not only human ignorance and error, but he also begins to
teach what the new birth is and how it takes place, although he does not here
include all parts which belong to it, but shows, in the first place, only
causas efficientes, the causes and means from which this new birth springs and
by which it is effected. Later he will tell how it is acquired, and by whom;
also the way to receive it. Therefore, we must look at these words a little more closely, so as to learn what being born of water and
the Spirit means.
24. Note, in the first place, that he directs Nicodemus to
the external ordinance in the Church, namely, to preaching and baptism, because
he says that one must be born of water and the Spirit. He is speaking of the
ordinance which had been introduced by John the Baptist, the forerunner and
servant of Christ. The Pharisees and Nicodemus knew this very well, because
they had seen it. By pointing him to this ordinance, Christ wishes to confirm
the preaching and baptism of John as institutions that are to be in force and
operation forever, and are appointed by God for the purpose of the new birth,
and so it is that no one shall go to heaven who does not accept them or who
despises them. It is as if he were to say: If you wish to see the kingdom of
God at all, you will all have to accept this very preaching and baptism that
John practiced, and which you Pharisees were unwilling to accept because you
would not suffer yourselves to be reproved by him and were offended at his new
and unheard of preaching against your holiness by the Law. All your Mosaical
and legal washings, purification’s, sacrifices, worship and holiness will be of
no help nor benefit to you. You can enter the kingdom of heaven and be saved in
no other way than by this ordinance which preaches Christ and baptizes in his
name.
25. This ordinance he magnifies by stating that it is the
office and work of the Holy Spirit, by which a person is born anew; that it is
not simply baptizing with water, but that the Holy Spirit also is present. A
person thus baptized, is baptized not with water only, but with the Holy Ghost.
The presence of the Spirit could not be claimed for any other washings and
baptisms with water, such as the ceremonial washings of the Jews, else a new
baptism would not have been necessary; and it could not be claimed that another
means aside from the Mosaical Law and form of worship was necessary for a
person’s new birth of the Spirit. The reason is plainly this, because through
the Mosaical ceremonies the Holy Spirit is not bestowed and does not act.
26. Thus he shows that there is no other means by which a
person is born anew and enters the kingdom of God than the office of preaching
and baptism, and that the Holy Spirit is connected with this office and by its
means operates in the hearts of men. He does not speak of the Spirit in his
hidden and unknown qualities, such as he is in his divine person and essence,
without the means by which he has revealed himself, but of the Spirit as
revealed in the external ordinance, by which he is heard and seen, namely, by
the office of Gospel preaching and the administration of the Sacrament. God
does not intend to come and act through his Holy Spirit secretly and privily,
nor deal with each individual in a particular manner; in that case, who could
know for certain where and how to seek and find the Holy Spirit? But he has
ordained that the Holy Spirit shall be revealed to the ears and eyes of men by
the Word and Sacrament, and shall be active through this external ordinance, so
that men may know that the effects which there take place are truly caused by
the Holy Spirit.
27. Therefore, the words “Except one be born anew of water
and the Spirit,” are equivalent to saying, A person must be born anew by the
preaching of the Gospel and the ordinance of baptism, by which the Holy Spirit
operates. For by means of the Word he enlightens the heart and reveals God’s
wrath against sin; and, on the other hand, by showing us the grace of God which
has been promised for the sake of his Son, Christ, he so kindles our hearts
that we begin to believe and soon turn to God, take comfort from his grace and
call upon him. And in order to rouse and strengthen our faith he adds baptism
as a sure sign, along with the Word, to show that he washes away and blots out
our sin and promises at all times firmly to keep for us this grace and the gift
of the Holy Spirit which he has promised us. Of this more shall be said at
another time.
28. Observe from this text how Christ in plain words
ascribes to baptism, which he calls water, such glory and power as to say that
the Holy Spirit is present in it, and that by its means a person is born anew.
By this statement all false doctrines and errors against the doctrine of faith
and baptism are overthrown. Among them, in the first place, is that of the
papists, and others like them, who seek to obtain righteousness and salvation
by their own works. For you are told here that a person’s own merit and
holiness, which he possesses by his old birth from flesh and blood, or has
achieved by following his own choice and imagination, are insufficient and
avail nothing toward this end. There must be a new birth by holy baptism, toward
which man can contribute nothing himself, but through the will and grace of God
the Holy Spirit is bestowed by means of the preaching of the Word and by water,
which act as father and mother at this new birth by which one becomes a new,
pure and holy person and an heir to heaven.
29. In the second place, the pretense of the Anabaptists and
kindred sects is here overthrown, who teach people to seek the Spirit outside
of and without the Word and Sacraments, by special revelations and operations
from heaven, without means etc. Yea, they despise blessed baptism, considering
it no more than mere useless water. Hence they are in the habit of saying
blasphemously: What can a handful of water benefit the soul? However, Christ
says clearly that the Holy Spirit is present with this water, and states that a
person must be born anew of this water. He certainly refers to real, natural
water, such as John used and as he commanded his disciples to use when
baptizing. Therefore St. Paul in Ephesians
30. Yea, Christ so orders his words in this passage as to
place at the head “water” and after it the “Spirit,” to indicate that we must
not look for the Spirit without and outside of the external means, but know
that the Spirit intends to operate in, through, and with the external means and
ordinance. Hence both must remain united, and a person must be born anew, of
water, by the Holy Spirit, or of the Holy Spirit with and by water. Aside from
this instance, it is quite true that, if there were
water only without the Spirit, there would be no greater effects than in other
water and washings, and there certainly would not result a new birth. For this
reason, this birth is called a birth, not of water only, but also of the
Spirit, besides and with the water. The Holy Spirit acting at this birth is the
male, and the water is the female part, or mother.
31. Moreover, you gather from these words that baptism is
not such an unnecessary thing as the sect of the Anabaptists blasphemously
claims, stating that one can easily omit it or put it off till old age; or gabbling that baptism is of no benefit to infants,
merely because they do not understand how it can be. There is here a plain
saying which includes all men in this divine ordinance, namely, that all who
wish to enter the kingdom of God must be born anew of water and the Spirit.
Hence, it will not do at all to despise this matter, or to put it off, for that
would be willfully despising and setting aside the ordinance of God. Such an
action, indeed, could not be taken with the guidance of the Holy Ghost.
Moreover, it is certain that Christ does not exclude infants in this passage,
but they are embraced in it, and if they are to enter the kingdom of God,
baptism is to be communicated and administered to them. He assuredly would have
them born anew and desires to operate in them. In another place he commands
that they shall be brought to him and says that of such as are brought is the
kingdom of heaven. Now, if they are to come to Christ, they must not be denied
the means and symbols by which Christ operates in them.
32. But this I say of the common ordinance and rule, which
ought to be observed wherever and whenever baptism can be obtained. In an
extreme case, where it cannot be obtained, there must be exceptions, just as in
similar cases of necessity; then the desire to be baptized must suffice, and the person must be brought to Christ and
offered to him on the strength of his Word. Of this matter I do not wish to
speak further at present. Now, this is what Christ has stated regarding
regeneration by the baptism of water and the Spirit. He continues:
“Marvel not that I said unto thee, Ye must be born anew. The wind bloweth where it will, and thou hearest the voice thereof, but knowest not whence it cometh, and whither it goeth: so is every one that is born of the Spirit.”
33. It seems a marvelous and rare saying to Nicodemus, the
wise, intelligent, holy Pharisee, that his work and holiness, and that of all
men as well, is so utterly rejected that it is of no avail in the sight of God;
that he must let go of it all, no matter how many and how great things he may
have accomplished in his life; and that he must become another man. There is
really nothing better of which Nicodemus has knowledge or that he understands
how to do. Also, he is directed preeminently to this ordinance, in which
nothing is done or seen except the external ceremony of baptizing one with
water, and the hearing of the Word; and he is to believe that through the
reception of these such a change takes place in one that he is born anew and
becomes pure, holy and righteous in the sight of God, all of which blessings
cannot be attained in any way by human work and ability. Alas! he muses, how is
this possible? What can be accomplished by such an insignificant matter as
being baptized or bathed with water? Is it not a matter of far higher merit to
exercise one’s self with great earnestness and diligence in good works and holy
worship according to the Law and to shine in the
splendor of a beautiful, upright life and of great virtue? Can you name and
extol anything nobler and better in all the world?
34. While the Pharisee is thus musing and wondering, Christ
replies, explaining to him by a parable what he had said about the new birth of
water and the Spirit; he tells him that this matter is not to be considered by
the rule of reason, which has regard to the brilliancy of meritorious works and
exemplary life and admires them, imagining that they must be as commendatory in
the sight of God as in its own estimation. My dear Nicodemus, he says, I will
tell you how this takes place: Your conception of the matter is not the right
one; you view it as you would anything perceptible to the senses or to reason.
But this is a matter which is beyond the fathom of human reason and thought,
and it is accomplished in man by the Holy Spirit.
35. Its process in the heart is similar to the phenomenon of
the wind, which blows and blusters when and where it will, and passes through
all that grows and moves and lives in creation. In the case of the wind there
is no more than a breath or air, which lies still for
a while but suddenly begins to move, to blow and rush, and you do not know
whence it comes. Now it blows here, now there, producing all kinds of sudden
changes of weather, and yet you cannot see it nor conceive what it is; you only
hear it rushing. You notice its presence, its stir and motion upon the water or
in the fields of corn, but you cannot tell, when it strikes you, when or where
or at what distance from you it took its start and how far beyond you it will
stop blowing, nor can you appoint time, space and measure for its coming and
going. In brief, it is in no man’s power at all to bind and rule the wind, to
start or to calm it; it moves freely, of its own accord, and does its work
without let or hindrance, when, where, and in what manner it pleases. No man
can do ought in this matter, nor discover the process and origin, but as Psalm
135:7 says, God brings it out of his treasuries and secret places, which no man
knows beforehand, nor can discover.
36. “So is every one,” he says, “that is born of the Spirit.”
You must not stand gaping to see great and excellent works of specious holiness
which strike the eye. You must not attempt to estimate and grasp these
spiritual matters with your reason and according to the Law and external
aspect, examining what great works the person is doing who is entitled to be
called a person born anew and an heir of heaven, and how he is living and
conducting himself. This matter cannot be thus grasped and comprehended, nor
can it be pictured and represented in such a manner that we could say: Behold
that person; he is a pious Jew and, moreover, a Pharisee who keeps the Law with
great earnestness and diligence, hence he is a living saint and a child of God
etc. But this new birth which begets children of God, or righteousness in the
sight of God, is quite a different thing. It takes place in one’s heart, not by
a person’s own choice or action – for that is all flesh and cannot see the
kingdom of God – but by the word of the Gospel, which reveals to the heart both
the wrath of God against men – inducing repentance – and his grace through the
Mediator, Christ, for the consolation and peace of their conscience in the
sight of God.
37. No peculiar or glorious manifestation, indeed, will be seen
outwardly in this exalted and supreme work, for there is nothing required for
it but the Word and water, which we hear and perceive, and yet the power and
efficacy of the Holy Spirit is present, kindling and quickening the heart unto true fear of God, true confidence and comfort in his grace,
and also unto true prayer, thus renewing the heart and causing a person who
receives the Word into his heart to overcome God’s wrath, and sin, death, the
flesh and the world, to turn to God sincerely and to conceive a desire and love
for everything good.
38. These are genuine, living works of the Holy Spirit, far
greater and more glorious than the righteousness of
man’s works, which latter possess indeed a great glamour, and are much vaunted
in the eyes of men, but are merely dead things, powerless to change in any wise
the heart, and which are not followed by genuine and unfailing comfort, and
transformation of life. Man, in his own righteousness, remains in the old
carnal state of mind, without repentance, in unbelief and doubt, in secret
contempt, disobedience, hatred of and enmity against God. This is afterward
evident in the real conflict and terror of conscience, where actual flight from
God, despair and finally impatience and blasphemy against God, ensue.
39. Such are the genuine fruits of the great and beautiful
holiness of Pharisees. Their holiness is without the knowledge of Christ and
without faith, and yet claims to be righteous and holy by the rule of the Law.
In the end, the great and knotty problem arises which Paul in Romans
40. On the other hand, wherever the Holy Spirit is present
he effects a new heart and mind in one, who no longer flees from God but,
though he knows and acknowledges that he has sinned and merited God’s wrath,
still takes comfort from the grace of Christ, which Christ has promised and
proclaimed by the Word of God to those who repent and believe. Thus one obtains
a childlike heart toward God as his dear Father, and can cheerfully come before
him and call upon him by faith in the Mediator, Christ.
41. Such a new heart and life, I say, is wrought in one by
the Holy Spirit through no other outward or visible means than through the Word
and baptism, though these produce no external show whatever. It is effected
inwardly, before the least ,change can be seen in a
person, and yet Christ says that it truly is, and is called, a birth of the
Spirit. Reason and human wisdom cannot comprehend how so significant a work
should be accomplished by things apparently so very insignificant. Though
reason hears, still it does not believe. Nicodemus, too, is still more startled, wondering at these words, and is rebuked by
Christ because he wants to grasp the matter with his reason and not to believe
it.
42. We have, accordingly, in this parable a beautiful
picture which clearly presents to our eyes the process of this new birth. In
the first place, there is the external office of the Word and the power which
the Holy Spirit exerts through it. As there are in the wind these two features
– the blowing, which is the wind itself, and the sound, which is heard without,
though the blowing is not seen nor felt except by the person who receives the
force of the wind – in like manner there are two features in the new birth;
namely, the Word, which is a physical sound that one hears, and the Spirit, who
operates with and by the Word. This power is not seen nor felt by anyone except
him whom the Spirit seizes, and yet it certainly occurs wherever the external
Word and baptism are agents. The Spirit, accordingly, can be seen and
apprehended bodily, as it were, in this external institution, which provides us
with a certain sign indicating where we are to look for him and where he
operates, although the inward power is concealed to human eyes.
43. Accordingly, as I have stated, you must not understand
these words “born of the Spirit” as referring to the Holy Spirit in his
invisible and incomprehensible divine essence in heaven, but to the manner in
which he must be known and apprehended in the Church here on earth, in the Word
and symbols. Hence, where these things are heard and seen one may say: There
you hear and see the Holy Spirit. Just as you say of the blowing of the wind:
There you hear and see the wind. In brief, all that is accomplished by the
office of the Word and baptism must be declared to be effected by the Holy
Spirit. Just as Christ in our text calls that person born of the Spirit who has
received the Word and baptism or as he says elsewhere, who believes and is
baptized, etc. Mark
44. In the second place, this parable aptly shows that
Christianity is not bound up in external affairs, places, persons, garments and
other things, such as the outward holiness of the Jews required. A Christian is
set up in the liberty of the Spirit, rid of the Law and all its bonds. He
cannot be bound and made captive by any sort of laws,
rules or works that may be proposed to him with a view of his becoming
righteous through their efficacy in the sight of God. (We are not speaking now Of
his outward life, in which he may keep all laws, provided, however, it is done
without injury and damage to his spiritual liberty of mind and conscience.)
Hence, by faith in the Word and in his baptism he remains a free man, superior
to all laws, because he has through Christ forgiveness of sin, the grace of God
and the Holy Spirit, and governs his entire life accordingly. Through the Holy
Spirit, who operates in his heart, he is now become righteous, and has been
quickened into life, and, except as the Holy Spirit by the Word guides and
directs him, he does not look for other teaching regarding works of holiness.
45. Hence, as Christ here states, Christianity is like the
wind which blows where it will, and yet no one sees or knows whence is comes
and whither it goes, through what distance or extent it passes. In like manner,
the Spirit in a Christian cannot be confined by rules and teachings, nor can it
be determined by reason, but it must be untutored and unjudged by everybody, as
St. Paul states in 1 Corinthians
46. However, it is and always will be strange, a thing at
which human wisdom will be offended and scandalized, that such a significant,
sublime, divine work should be accomplished in so humble and mean a way, by the
puny voice of a poor mortal who utters only these words: I baptize thee in the
name of the Father, and of the Son, and of the Holy Spirit; and again: By the
command of the Lord Christ I announce to thee the forgiveness of sins, etc.
There is nothing in these acts but the breath or sound of the words which
strike the ear, and yet these great things are claimed to be accomplished by
it, namely, that you are cleansed from sins, saved from everlasting death,
quickened and made a new-born child of God.
47. Much pain and labor are involved before a person is
naturally born into this world; ten months he must lie in his mother’s womb,
and afterwards both mother and infant are in extreme danger of losing their
lives in the birth which ushers man into only this miserable mortal life. But
in this case of the new birth it is so easy and so soon accomplished that no
work could be easier. There is only the Word spoken to one and he is baptized
with water, and yet the effect – provided only the heart lays hold by faith –
is so significant that the person in that moment is born to everlasting life
and snatched out of everlasting death and hell.
48. However, it is part of the perverse arrogance of reason
that it wants, in so momentous a matter, to decide and to pass judgment,
according to its conceptions, its way of looking at the matter, and after the
standard of greatness as it appeals to the senses, refusing to regard the will
of God and to recognize his ordinance, when he has issued his word of command
in this matter, and hence it is he who is himself preaching, baptizing and
operating through the external means. Divine results would necessarily follow,
even if he were to produce them through external means still more
insignificant. That is the reason why Christ so harshly assails and rebukes
Nicodemus, who undertakes to form his judgment here on the ground of his
wisdom.
“Nicodemus answered and said to him, How can these things be? Jesus answered and said unto him, Art thou the teacher of Israel, and understandest not these things? Verily, verily, I say unto thee, We speak that which we know, and bear witness of that which we have seen; and ye receive not our witness.”
49. Here you can see how into Nicodemus’ comprehension has
utterly failed to enter what Christ had stated regarding the new birth by
baptism and had explained by means of a parable, namely, that the true spiritual character of this matter could not be seen
with the eye nor judged, determined and grasped, as Nicodemus wished to do, by
the wisdom and understanding which he possessed from the teaching of the Law.
He is so confounded by Christ’s reply that he steps back forthwith, and cannot
help being offended at Jesus because the latter proposes what, in his opinion,
is an absurd idea. His attitude is as if to say: Is only this single act of
baptizing a man with water to be of value, and shall the Law, which God has
explicitly commanded us to keep and which he has ‘confirmed with great signs,
be pronounced worthless and void? How is it possible that your baptism is such
a momentous affair when a person cannot see at all its effects?
50. Before finishing the discourse which he had begun,
Christ returns a scathing and solemn answer, in order to show Nicodemus his ignorance
and to rebut his carnal notion. Why, he says, you are a teacher of Israel, that
is, a person whose duty it is to teach and govern the people of God, and are
you so utterly ignorant of these things? Is it not a shame that you who have
been appointed to instruct and wish to be extolled as teacher of other people,
possess no true perception whatever of these divine
things? In what respect are you better than heathen, who are not the people of
God and have not God’s Word? For you have no knowledge except that of human
works of holiness, such as intelligent and wise men among the heathen also
teach. You are utterly ignorant of the teaching which ought to be common
knowledge in the Church, regarding Christ, the kingdom of God, and authentic
spiritual things. And yet you have the Word of God abundantly in Moses and the
Scriptures. You ought to teach the people from the Law to know the wrath of God
against their sin, and, in consequence, to seek grace by faith in the promise
of Christ. Instead you have perverted everything; you have no knowledge nor
experience of genuine repentance, and yet you parade your holiness, secure and
insolent, confirming yourselves and others in contempt of God and in unbelief,
and with all this, you are dreaming about a Messiah who shall crown you for
your Jewish holiness and give you the dominion of the
world. Such things you do who pretend to be the foremost people on earth, and
by so doing you go farther away from the kingdom of God and merit for
yourselves more grievous punishment than others, even
manifest sinners. who are more easily instructed and
converted than you who pose as great saints.
51. That I call reading him a good, sharp lesson. However,
it is done in a friendly spirit, because Christ is talking to a person who,
unlike the rest, is not stubbornly despising Christ; and this admonition is
necessary in order that he may show Nicodemus the way out of his ignorance, and
to rouse his attention to instruction on the subject of how he is to enter the
kingdom of God and heaven. Accordingly, he proceeds:
“Verily, verily, I say unto thee, we speak that which we know, and bear witness of that which we have seen,” etc.
52. You who pretend to be teachers have no knowledge and
understanding of things which should be understood by everyone in that society
of men called the people of God. And yet, you refuse to believe the teachings
which are apparent from the Word and testimony of God, and you judge simply
according to your notions. No, it will not do that with your blind and uncertain
conceptions you should act as tutors in the things of our definite teaching and
testimony, and that you dispute their truth. How much will a pupil learn who
starts out by questioning the correctness of his master’s teaching and wanting
to be master himself before he has begun to learn? If you have no knowledge and
understanding, you must not pass judgment and pretend to be smart in this
matter. If you have not seen these things, we have – John and all my prophets;
and we are not offering you uncertain fancies, such as a person spins out of
his own head, but the doctrine which God has revealed and has had witnessed by
the Holy Spirit. It is useless for you to try to accept this doctrine by your
reason, or to grasp, to see with your eyes, to feel, how this new birth of man
takes place, in the same way that you behold and grasp your works of external
worship. You must lock up your reason and open only your ears and your heart,
and believe what God’s Word tells you, which Word we have surely received from
God with the command to teach and to testify unto it.
53. If you wish to know which is the way, listen: You must
believe and receive the Word, and let go of your notions which undertake to
comprehend and encompass matters that no reason can understand nor attain unto.
Else what need would there be of teaching God’s Word which I have heard and
received from the Father, as also John and the prophets have received it by
divine revelation from the Holy Spirit and have borne witness unto it? Thus St.
Peter in his Second Epistle 2 Peter
54. Therefore, Christ very properly rebukes his Jewish
teachers who would rule and instruct men’s consciences in the matter of their
relation to God without certain testimony from God’s Word, and who would
harmonize their teaching with human reason. The result of such practice leaves
the hearer in doubt and uncertainty, confused with heathenish notions of men
and never arriving at the true knowledge and
experience of the truth.
“If I told you earthly things and ye believe not, how shall ye believe if I tell you heavenly things?’
55. I have hitherto told you of earthly things – how a
person must be born of water and the Spirit, that is, how the Spirit operates
through the external office of the Word and of baptism – things which you can
see and grasp with your understanding. You have heard my doctrine expressed in
a parable, in a figure of things familiar to you, and you are forced to confess
that I have spoken correctly. Now, if you are unwilling to believe the things
presented to you in a material way, much less will you be able to believe if I
tell you of things not earthly but heavenly and pertaining to the counsel of
God, which no one knows except God alone and he who comes from heaven, namely,
the Son of God. Whoever wishes to comprehend in any measure the things of
heaven must hear and believe him alone who is come from heaven, and who has
seen and who testifies of these things. He says:
“And no one hath ascended into heaven, but he that descended out of heaven, even the Son of man, who is in heaven?
56. Here he begins to speak of infinite and heavenly matters
– of the secret, eternal, unspeakable counsel and will which God framed in
eternity. And thus he completes the second part of this discourse regarding the
new birth, that is, how a sinful person becomes righteous, a child of God and
an heir of heavenly and eternal life; whence baptism has such power and by whom
it has been acquired and merited; also how it must be received. And he now
begins to speak of himself as the Messiah promised and sent by God, God’s Son
and his office and work. Of these things the Pharisees were in utter ignorance,
things which seemed far more strange to them than
those he had already told them. They could not at all conceive that their
Messiah had to be sent from heaven that he might redeem and propitiate all the
world, and particularly his own Jewish people, who were condemned and lost,
under the wrath of God, and this notwithstanding they had the Law and the
ceremonial of Moses. Much less did they understand that he had to die on the cross, that he must be crucified and become a
sacrifice for their sins and the sins of the whole world, and that his dominion
was not to be in the nature of an earthly kingdom. To be told these things was
utterly offensive and intolerable to them. The reason was because they failed
to recognize that the whole nature of man in the sight of God merited only
damnation and perdition; and because, in their holiness, they regarded
themselves as being without sin, or were so bold as to imagine that they could
put away and atone for their sins by their own good works and so would need no
Messiah, but only one who would deliver them from their temporal bondage and
foreign oppression and who would avenge them upon their enemies.
57. Christ’s words mean: My dear Nicodemus, withdraw your
thoughts entirely from your own legal righteousness and holiness, and that of
all other men, and be careful not to try to enter the kingdom of God by their
merit. All ability of men, no matter how wise, learned and holy they are, is of
no avail. It is determined with God from the beginning that no man can enter
heaven as he is descended from Adam.
58. Yea, there has never been a saint who in his own merit
could go to heaven, no matter who he was, whether Adam, Noah, Abraham, Moses,
Elijah, John or any other. None of these was distinguished as worthy to enter
heaven – to reconcile God, to take away sin and death, to merit eternal life
for himself and others. But before man can reach heaven, that is, enter the
kingdom of God and receive eternal life, there must first come from heaven One
who has eternal righteousness and life in himself, who is able to appease God’s
anger and to abolish sin and death. He must be the Mediator by whom we, too,
may enter heaven. Yea, for this very purpose One had to come down from heaven
and, for our sakes, become flesh and blood like we are; that is, he had to take
upon himself our misery and sin.
59. With these words Christ directs us to himself as the
point of all that he had said before regarding the new birth and the kingdom of
God, that it may be manifest that no one can avail himself of these things
except through him and for his sake. Without him, it would be in vain that man
should even desire to be delivered from his old birth, to be renewed by the
Spirit, and to become pure. For had not One first obtained for us these things
no one could have realized them. Nor would there be any virtue in holy baptism
and the Spirit if they were not bestowed through him and for his sake.
Accordingly, the point on which all now depends is that this person, by whom
we, too, may be saved, must be known and apprehended. This fact he sets forth
in conclusion.
60. It is thus that he pictures his own person: He is the
promised Savior come from heaven, that is, he is the true
Son of God from eternity; for if he is come from heaven he must have been with
God in eternity. But he is descended from heaven, not as an angel who appears and
after a while disappears again, but he has taken upon himself the nature of man
and, as John
61. The signification of this descent of the Son of mart is
that he has cast himself down into our misery and affliction, that he has taken
upon himself our sins and made himself a sacrifice to
the everlasting wrath of God which we had merited by our sins. To this he
alludes when he here says that he must be exalted. Now, since this man comes
down from heaven, personally he must be without any sin whatsoever, innocent
and of divine purity. It cannot be said of him that he was born of flesh, as we
are, but of the Holy Ghost; and his flesh is not sinful flesh and blood, but is
pure and holy. All this was wrought to the end that he might be able to make
our sinful flesh and blood pure and holy by his purity and his holy, immaculate
sacrifice.
62. But what do these words import: “The Son of man, who is
in heaven”? How is it that he has descended from heaven and is still in heaven?
Did he not first ascend in the clouds on the fortieth day after his
resurrection? True, he descended into our flesh and blood and humbled himself
below all men, unto death on the cross, as a man
forsaken and accursed by God. However, he was not in the meantime separated
from God, but he remained with God all the time and hence was always in heaven;
he exists from eternity, ever beholding his Father and present with him, ruling
and working together with him, co-equal in power and might. These features of
his omnipotence were not in any wise apparent in his humbled state, when he
divested himself of the form of God, as Paul says in Philippians 2:7, and went
about in the form of a servant, enduring suffering and death, until such time
as he was delivered from this state and was exalted again and sat down at the
right hand of God, having now been made Lord over
death and hell and all elements of his human nature. All this he has manifested
by his visible ascension when he was taken up in the clouds before the eyes of
his disciples, and in the same visible manner he shall return and be seen by
all men.
63. That is the explanation of the record that the Son of
man descended and ascended and at the same time remained in heaven in divine
essence and power, and in eternal communion with the Father. He does not have
reference to a material change of place but to a spiritual removal from
humiliation to exaltation, from his suffering and death to his resurrection and
heavenly communion with the Father, in which he is not restricted by material
conditions. His divinity and communion with the Father he has had from eternity
and has continued in possession of them all the time, even from the moment he
took upon himself the limitations of his human nature.
“And as Moses lifted up the serpent in the wilderness, even so must the Son of man be lifted up; that whosoever believeth may in him have eternal life.”
64. Here he shows how we may also enter heaven; that is, he
shows what he has done for us and how we are to receive and become partakers of
his blessing. With these words he proclaims the grand work of redemption, which
was decreed by God in his eternal counsel and which, therefore, had so to be
accomplished out of the unutterable and fathomless love of God toward the human
race, who would not that it should perish (as we have heard in the Gospel for
Pentecost Monday, which follows soon after these words). Since there was not
elsewhere any help or redress, any expedient for appeasing his eternal wrath
against sin, any hope of redeeming men from everlasting death by the agency of
any creature in heaven or earth, the only Son of God had to take our place and
become a sacrifice for our sin, thereby to appease God’s wrath and make payment
for us. This work now is our salvation and comfort and the power that is
operative in baptism to the end that we may become new-born men and enter
heaven.
65. This is the teaching: His ascending and descending and
his being in heaven pertain to himself, and do not help us. They are his
prerogatives and no one can do the same. However, he says: I have all things in
my power and dwell in heaven above, yet I do not wish to ascend alone, but to
draw men upward with me; they could not otherwise ascend, but if they cling to
me it shall be accomplished. I shall suffer myself to be crucified and shall rise. Those who believe that I have died for them, I shall
draw after me, although they cannot enter heaven by their own strength. Thus he
places us on his shoulders and bears us up to the place to which he ascends.
Hence, our salvation is not by our strength, but by that of another. With these
words all our works are rejected once more.
66. Now, he introduces a beautiful allegory from Numbers
21:6-9, which aptly depicts Christ. When the Jews were journeying in the
desert, the way being long and bread and water failing, they murmured against
Moses and became very impatient. Then it was that God sent fiery serpents among
them, which bit the people. In the countries toward the South there are great
deserts, where no food nor drink is found, and there are also multitudes of
noxious vermin. The serpents on this occasion were a particularly vicious kind,
for their bite caused such fever and such an unquenchable thirst that people
had to die. For this reason they are called fiery
serpents, such as the Greeks called Dipsades. There may, however, be another
reason for the term, for we read that some of the serpents in those countries
are so fiery that when they hiss or give forth breath,
there issues, as it were, sheer fire from them.
67. On account of this cruel affliction of the Jews there
was much pitiful crying and calling among the people to Moses, but he could
give no advice until God took pity upon them and said to Moses: Make thee a
brazen serpent, like those which are biting the people, and set it upon a
standard. Every one that is bitten, when he seeth it, shall live. “And Moses,”
so the story runs, “made a serpent of brass and set it upon the standard, and
it came to pass that if a serpent had bitten any man, when he looked unto the
serpent of brass, he lived.”
68. Behold now, how Christ has been typified in this story.
In the first place, the main point is that the Jews, when bitten by serpents,
could find no aid not remedy until they were helped by looking at such a simple
thing as the brazen serpent. This serpent had the appearance of a real serpent,
but it was dead and without venom, yea, it was salutary. Not that the brass
could help them; what made it efficient was the fact
that there was affixed to it God’s order and this promise: Whoever is bitten
and looks at the serpent, shall live. This word was wrapped about the serpent,
and by virtue of it the serpent helped the people.
69. Now, Christ makes application to himself and says: “As
Moses lifted up the serpent, even so must the Son of man be lifted up” etc.
This is the true explanation and interpretation of this
allegory, or figure: We, too, have been stung or bitten by the deadly fang of
the devil, which is sin. As St. Paul says, sin is a fiery, poisonous bite, or
sting. If the poison enters the conscience, there is never any rest. Sin hurls
against us and sets upon us death; death drives man, causing him to feel that
he is in a veritable hell. And there is no help nor redress. You may do as many
works as you please, you are condemned, nevertheless, until this miracle of
grace arrives for you; that is, another serpent is raised up which is not
poisonous nor harmful and has only the form of a serpent.
70. But why does Christ not choose a different symbol? Why
that of the serpent by which men had been bitten? Surely, he might have chosen
some other figure. The reason is stated by St. Paul in Romans 8:3: De peccato
damnavit peccatum. For sin he condemned sin. He has driven out death by death:
he has overcome the Law by the Law. How has he done this? Christ was made a
sinner upon the cross, bearing the title of an arch fiend in the midst of
knaves. He suffered the judgment and punishment which a sinner must suffer. He
was innocent, he never committed any sin; yet, the name of a sinner and the
guilt and punishment verily settled upon him, and thus he has abolished sin by
taking upon himself the sin which was not his, and by suffering himself to be
judged and condemned as a malefactor.
71. Now, although he is indeed innocent, nevertheless he is
like unto a sinner, and there is in him a salutary sin, by which he means to
save us, who are truly sinners, from the deadly poison. He has condemned sin
upon the cross; for sin wronged him when it condemned him and inflicted death
upon him. For this reason he now obtains authority over the sin of the whole
world and rightly and justly condemns sin, because it tried to condemn him.
Accordingly, he now pronounces to all who believe, this verdict of justice in
place of their sin: Sin shall not harm. you; for it is become amenable to me
and owes me penitence. Therefore it shall either be no sin, or else a sin that
has been sentenced.
72. Now, the conclusion which Christ draws is expressed
thus: “That whosoever believeth in him shall not perish, but have eternal
life.” That is saying as much as was said in regard to the serpent: “Whoever
looks unto it shall live.” To look unto Christ crucified is to believe on him.
By that act sin is canceled and cannot hurt us; or, if it does hurt us, it
shall cause no harm. Accordingly, all depends on looking unto Jesus and not on
any work. However, while on the former occasion looking was a physical action,
looking in this instance is performed spiritually, in the heart, by believing
that Christ by his innocence has destroyed sin.
73. Now, Christ might have died upon the cross a thousand
times and we would have been helped just as little as the Israelites would have
been helped by raising a thousand serpents of their own accord, if this word of
promise had not been issued, namely, as is written: “Whosoever believeth on him
shall not perish” etc. This word appropriates and applies to us these blessings
and makes us certain that we shall reach heaven; that is, certain that for the
sake of this exalted and crucified Christ we shall obtain the grace of God and
victory over the power of sin, death and hell, and shall receive eternal life,
if we believe on him and are thus borne upward clinging to him.
74. Behold, this is the allegory which faithfully depicts to
us the misery and need of our entire human nature, and the office of redemption
of Christ our Lord, and the manner of obtaining these blessings we have been
discussing. It shows how all men were mortally wounded by the fiery, hellish
poison of the devil, and no remedy nor aid could have been procured for them if
the Son of God had not been given and had not appeared for this purpose, that
he might destroy the works of the devil, as 1 John 3:8 states. And this he did,
not by a display of the great power, force and might of his divine majesty, but
in the greatest weakness and infirmity, by his suffering and dying, when he
hung upon the cross, an accursed, noxious worm. But there is a salutary death
in the form of this dead serpent; it brings to all who, by their sins, have
been poisoned and tainted unto eternal death, a healing balm by means of which
they recover and are saved forever.
75. It is very strange to say and to believe that this
salvation is achieved utterly without human co-operation. Yon poor Israelites
who had to lie among the fiery serpents were not helped at all, though they tried
every remedy that they could secure; they only grew worse the more they labored and the longer they strove to defend
themselves against the serpents. And at last, when they had despaired of all
help and there was no more comfort and hope, no other
plan is proposed to them than this, that they must have raised among them just
such a serpent, made of brass – a sight that might have terrified and awed them
still more! – and must lift their eyes unto this serpent. And yet, it came to
pass that whoever obeyed this word of God recovered forthwith and remained
unharmed thereafter.
76. So, in this instance, whoever desires to obtain
unfailing aid and salvation against sin and eternal death must hear and follow
this strange counsel of God, letting go of every other comfort and endeavor,
and must fix his heart upon this Christ alone, who has borne our sins and death
in his own body. For it is settled that for our salvation no other name under
heaven shall avail except that of Christ crucified. Acts
77. Thus, Christ has delivered the entire discourse
concerning the new birth, or the righteousness of man in the sight of God,
going through all the parts which must needs be taught in this connection,
namely, whence and by what means it is effected and how it is obtained. He has
instructed us concerning the Word, baptism and the Spirit who works through
these means; concerning the merit and sacrifice of Christ, for whose sake the
grace of God and eternal life are given us; and concerning faith, by which we appropriate
these blessings. Accordingly, you must now so retain the thread of this entire
discourse that the end shall agree with the beginning. When you are asked: How
does the new birth take place, in which the Spirit through the water and the
Word makes a person a child of God? you must answer: In the way that Christ has
here stated – it takes place when, over and against the terror on account of
your sin, you grasp this comfort, the belief that Christ, the Son of God, is
come from heaven for your sake and has been raised upon the cross for you, in
order that you should not perish but have eternal life. This faith is the
chest, or shrine, which holds the treasure of the forgiveness of sins and the
heritage of eternal life, and man is saved by it; as Christ says, “Thy faith
hath made thee whole” etc.
First Sunday after Trinity
1 Joh 4, 16-21
Reference
to:
Vorlesung über den 1. Johannesbrief, 1527
WA 20, 599-801
First Sunday after
Trinity;
Luke 16:19-31
________________
King James
Version
Luke
16:19-31
There was a
certain rich man, which was clothed in purple and fine linen, and fared
sumptuously every day: And there was a certain beggar named Lazarus, which was
laid at his gate, full of sores, And desiring to be fed with the crumbs which
fell from the rich man's table: moreover the dogs came and licked his sores.
And it came to pass, that the beggar died, and was carried by the angels into
Abraham's bosom: the rich man also died, and was buried; And in hell he lift up
his eyes, being in torments, and seeth Abraham afar off, and Lazarus in his
bosom. And he cried and said, Father Abraham, have mercy on me, and send Lazarus, that he may dip the tip of his finger in water, and
cool my tongue; for I am tormented in this flame. But Abraham said, Son,
remember that thou in thy lifetime receivedst thy good things, and likewise
Lazarus evil things: but now he is comforted, and thou art tormented. And
beside all this, between us and you there is a great gulf fixed: so that they
which would pass from hence to you cannot; neither can they pass to us, that would come from thence. Then he said, I pray thee
therefore, father, that thou wouldest send him to my father's house: For I have
five brethren; that he may testify unto them, lest they also come into this
place of torment. Abraham saith unto him, They have
Moses and the prophets; let them hear them. And he said, Nay,
father Abraham: but if one went unto them from the dead, they will repent. And
he said unto him, If they hear not Moses and the
prophets, neither will they be persuaded, though one rose from the dead.
1. We have hitherto heard in our
Gospel lessons of various examples of faith and of love; for as they all teach
faith and love, I hope you are abundantly and sufficiently informed that no
human being can be pleasing to God unless he believes and loves. Now in this
Gospel text the Lord presents to us at the same time an example of faith and of
unbelief or of the state of the godless, in order that we also may abhor the
contrary and the opposite of faith and love, and that we may cleave to faith
and love more diligently. For here we see the judgment of God upon the
believers and the unbelievers, which is both dreadful and comforting. Dreadful
to the faithless and comforting to the faithful. But in order that we may the
better grasp the meaning of this text we must picture to ourselves both the
rich man and poor Lazarus. In the rich man we see the nature of unbelief and in
Lazarus the nature of belief.
2. We must not view the rich man
according to his outward conduct; for he is in sheep's clothing, his life
glitters and shines beautifully, while he tactfully conceals the wolf. For this
Gospel text does not accuse him of adultery, of murder, or robbery, of violence
or of having done anything that the world or reason would censure. Yea, he has
been as honorable and respectable in his life as that Pharisee who fasted twice
a week and was not as other men, of whom Luke 18:11f. speaks. For had he
committed such glaring sins the Gospel would have mentioned them since it
examines him so particularly that it describes even the purple robe he wore and
the food he ate, which are only external matters and God does not judge
according to them. Therefore he must have led outwardly an exemplary, holy
life; and according to his own opinion and that of others, he must have kept
the whole law of Moses.
3. But we must look into his heart
and judge his spirit. For the Gospel has penetrating eyes and sees deep into
the secret recesses of the soul; reproves also the works which reason cannot
reprove, and looks not at the sheep's clothing, but at the true fruit of the
tree to learn whether it is good or not, as the Lord teaches in Mat.
4. For this rich man is not punished
because he indulged in sumptuous fare and fine clothes; since many saints,
kings and queens in ancient times wore costly apparel, as Solomon, Esther,
David, Daniel and others; but because his heart was attached to them. sought
them, trusted in and chose them, and because he found in them all his joy,
delight and pleasure; and made them in fact his idols. This Christ indicates by
the words ”every day,” that he lived thus sumptuously daily, continuously. From
this is seen that he diligently sought and chose such a life, was not forced to
it nor was he in it by accident, or because of his office or to serve his
neighbor; but he only thereby gratified his own lust, and lived to himself and
served only himself.
5. Here one traces the secret sins
of his heart as the evil fruit. For where faith is, there is no anxiety for
fine clothing and sumptuous feasting, yea, there is no longing for riches,
honor, pleasure, influence and all that is not God himself; but there is a
seeking and a striving for and a cleaving to nothing except to God, the highest
good alone; it is the same to him whether his food be dainty or plain, whether
his clothing be fine or homespun. For although they even do wear costly
clothes, possess great influence and honor, yet they esteem none of these
things; but are forced to them, or come to them by accident, or they are
compelled to use them in the service of others. Thus queen Esther says, that
she bore the royal crown against her will, and that she had to wear it for the
sake of the King. David also would rather have lived a private life; but for
the sake of God and of his people he had to become king. In like manner all the
saints considered that they were constrained to fill their stations of
influence, honor and glory; and their hearts were never entangled by them, and
labored in these external things to be helpful to their neighbor, as Psalm
62:10 says: ”Trust not in oppression and become not vain in robbery; if riches
increase set not your heart thereon.”
6. But where unbelief reigns man is absorbed
by these vanities, be cleaves to them, seeks them and has no rest until he has
acquired them, and after he possesses them, he feeds and fattens himself with
them as the swine wallow in the mire, and finds at the same time his happiness
and felicity there. He never inquires how his heart stands with his God and
what he possesses in God and may expect from him; but his belly is his God; and
if he cannot get what he wants, he imagines things are going wrong. And lo,
these dreadful and wicked fruits of unbelief the rich man does not see, he
covers them over, and blinds his own eyes by the good works of his pharisaical
life, and hardens himself until no teaching, exhortation, threatening nor
promise can help him. Behold, this is the secret sin which today's Gospel
punishes and condemns.
7. From this now follows the other
sin, that he forgets to exercise love toward his neighbor; for there he lets
poor Lazarus lie at his door, and offers him not the least assistance. And if
he had not wished to help him personally, he should have commanded his servants
to take him in and care for him. It may have been, he knew nothing of God and
had never experienced his goodness. For whoever feels the goodness of God,
feels also for the misfortune of his neighbor; but whoever is not conscious of
the goodness of God, sympathizes not in the misfortune of his neighbor.
Therefore as he has no pleasure in God, he has no heart for his neighbor.
8. For the nature of faith is that
it expects all good from God, and relies only on God. For from this faith man
knows God, how he is good and gracious, that by reason of such knowledge his
heart becomes so tender and merciful, that he wishes cheerfully to do to every
one, as he experiences God has done to him. Therefore he breaks forth with love
and serves his neighbor out of his whole heart, with his body and life, with
his means and honor, with his soul and spirit, and makes him partaker of all he
has, just like God did to him. Therefore he does not look after the healthy,
the high, the strong, the rich, the noble, the holy persons, who do not need
his care; but he looks after the sick, the weak, the poor, the despised, the
sinful people, to whom he can be of benefit, and among whom he can exercise his
tender heart, and do to them as God has done to him.
9. But the nature of unbelief is
that it does not expect any good from God. By which unbelief the heart is
blinded so that it neither feels nor knows how good and gracious God is; but as
Psalm 14:2 says: he cares not for God, seeks not after him. Out of this
blindness follows further that his heart becomes so hard, obdurate and
unmerciful that he has no desire to do a kindness to his fellow man; yea, he
would rather harm and offend everybody. For as he is insensible to the goodness
of God, so he takes no pleasure in doing good to his neighbor. Consequently it
follows that he does not look after the sick, poor and despised people, to whom
he could and should be helpful and profitable; but he casts his eyes upward and
sees only the high, rich and influential, from whom be himself may receive
advantage, gain, pleasure and honor.
10. So we see now in the example of
the rich man that it is impossible to love, where no faith exists, and
impossible to believe, where there is no love; for both will and must be
together, so that a believer loves everybody and serves everybody; but an
unbeliever at heart is an enemy of everybody and wishes to be served by every
person and yet he covers all such horrible, perverted sins with the little show
of his hypocritical works as with a sheep's skin; just as that large bird, the
ostrich, which is so stupid that when it sticks its head into a bush, it thinks
its entire body is concealed. Yea, here you see that there is nothing blinder
and more unmerciful than unbelief. For here the dogs, the most irascible
animals, are more merciful to poor Lazarus than this rich man, and they
recognize the need of the poor man and lick his sores; while the obdurate,
blinded hypocrite is so hard hearted that he does not wish him to have the
crumbs that fell from his table.
11. Now all unbelieving people are
like this rich hypocrite. Unbelief cannot do nor be different than this rich
man is pictured and set forth by his life. And especially is this the character
of the clergy, as we see before our eyes, who never do a truly good work, but
only seek a good time, never serving nor profiting any one; but reversing the
order they want everybody to serve them. Like harpies they only claw everything
into their own pockets; and like the old adage runs they ”rob the poor of his
purse.” They are not moved in the least by the poverty of others. And although
some have not expensive food and raiment, yet they do not lack will power and
the spirit of action; for they imitate the rich, the princes and the lords, and
do many hypocritically good works by founding institutions and building
churches, with which they conceal the great rogue, the wolf of unbelief; so
that they become obdurate and hardened and are of no use to anybody. These are
the rich man.
12. Likewise we must not judge poor
Lazarus in his sores, poverty and anxiety, according to his outward appearance.
For many persons suffer from affliction and want, and yet they gain nothing by
it; for example King Herod suffered a great affliction, as is related in Acts
13. Thus we must look into the heart
of Lazarus also, and seek the treasure which made his sores so precious. That
was surely his faith and love; for without faith it is impossible to please
God, as the author of the Epistle to the Hebrews says, 11:6. Therefore his
heart also must have confessed that he even in the midst of such poverty and
misery expected all good from God, and comfortably relied upon him; with whose
blessings and grace he was so richly satisfied, and had such pleasure in them,
that he would have heartily and willingly suffered even more misery, if the
will of his gracious God had so determined. See, that is a true, living faith,
which softened his heart by the knowledge of the divine goodness; so that
nothing was too heavy or too much to suffer and to do. So clever and skilful
does faith make the heart, when it experiences the grace of God.
14. From this faith follows now
another virtue, namely, love to one's neighbor, so that he is willing and ready
to serve everybody; but since Lazarus is poor and in misery himself, he had
nothing with which he could serve others; therefore his good will is taken for
the deed.
15. But this lack of service in
temporal things he abundantly makes good by his services in things spiritual.
For even now, long after his death, he serves the whole world with his sores,
hunger and misery. His bodily hunger feeds our spiritual hunger; his bodily
nakedness clothes (or feeds, as some editions read) our spiritual nakedness;
his bodily sores heal our spiritual sores; in this way he teaches and comforts
us by his example, how God is pleased with us, when we are not prosperous here
upon the earth, if we believe; and warns us how God is angry with us, even if
we are prosperous in our unbelief; just as God had pleasure in Lazarus in his
misery, and was displeased with the rich man.
16. Tell me, what king could have
rendered a service to the whole world with his possessions, like poor Lazarus
has done with his sores, hunger and poverty? Oh, the wonderful works and
judgments of God! In what a masterly manner he puts to shame the cunning
goddess and fool of this world, namely, reason and worldly wisdom! She stalks
abroad and fixes her eyes rather upon the beautiful purple of the rich man,
than upon the wounds of poor Lazarus; she would rather center her eyes upon a
healthy, handsome person, as this rich man was, than upon a revolting and naked
person like Lazarus; yea, she holds her nose before the stench of his wounds
and turns her eyes from his nakedness. Thus the great goddess and fool of this
world overlooks God in the very presence of such a noble treasure, and always
quietly passes her own judgment, and at the same time makes this poor person so
precious and dear, that all the kings hence are not worthy to serve him or to
dress his sores. For what king, do you think, would not now with his whole
heart exchange his health, purple and crown for the sores, poverty and misery
of poor Lazarus, if it were possible for him to do so? And what person is there
who would now give a snuff for the purple and all the riches of this rich man?
17. Do you not think that this rich
man himself, had he not been so blind and had known that such a treasure, a man
so precious in the eyes of God, was dying at his gate, would have run out, and
dressed and kissed his sores, and laid him in his best bed; and made all his
purple and riches to serve him? But at the time God's judgment went forth, he
did not see that he could do it. Then God thought, truly, you are not worthy to
serve him. When later the judgment and work of God were accomplished, the wise
fool begins to come to himself; and since he suffers now in hell he will gladly
give his house and land, to whom before he would not give a crumb of bread; and
wishes now that Lazarus might cool his tongue with the tips of his fingers,
whom before he would not touch.
18. Behold, even at the present day
God is filling the world with such judgments and works, but no one sees it;
yea, everybody despises it. There are continually before our eyes poor and
needy persons, whom God lays before us as the greatest treasures; but we close
our eyes to them, and see not what God does there; later, when God has done his
work, and we have neglected the treasure, then we hasten and wish to serve, but
we waited too long. Then we begin and make sacred relics of their garments,
shoes and furniture, and make pilgrimages to and erect churches over their
graves, are occupied with many like foolish deeds and thus ridicule ourselves
in that we permit the living saints to be trodden under our feet and to perish,
and we worship their garments, which is neither necessary nor of any use; so
that indeed our Lord will let the judgment fall as he did in Mat.
19. All believers are like poor
Lazarus; and every believer is a true Lazarus, for he is of the same faith,
mind and will, as Lazarus. And whoever will not be a Lazarus, will surely have
his portion with the rich glutton in the flames of hell. For we all must like
Lazarus trust in God, surrender ourselves to him to work in us according to his
own good pleasure, and be ready to serve all men. And although we all do not
suffer from such sores and poverty, yet the same mind and will must be in us,
that were in Lazarus, cheerfully to bear such things, wherever God wills it.
20. For such poverty of spirit may
exist in those who have very great possessions; as Job, David, Abraham were
poor and rich. For David in Ps. 39:12 says: ”I am a stranger with thee, a
sojourner, as all my fathers were.” How could that be, since he was a king and
possessed extensive lands and large cities? Thus it came about; although he
indeed possessed these, yet his heart did not cleave to them, and they were as
nothing compared with the riches he had with God. Likewise he had said of the
health of his body that it was as nothing compared to the health of his soul
before God, and he would indeed not have murmured, had God afflicted him with
bodily sores and sickness. So Abraham also, although he had not the poverty and
affliction of Lazarus, yet he had the mind and will to bear what Lazarus did,
if God had visited him thus. For the saints should have one and the same inner
mind and spirit, but they cannot have the same outward work and suffering.
Therefore Abraham also recognized Lazarus as one of his own and received him
into his bosom; which he would not have done, were he not of the same mind and
had he not taken pleasure in the poverty and maladies of Lazarus. Thus is set
forth the sum and meaning of the Gospel, that we may see, how faith everywhere
saves and unbelief condemns.
QUESTIONS SUGGESTED AND ANSWERED
21. This Gospel lesson suggests
several questions. First, what is the bosom of Abraham, since it cannot be a
natural bosom that is meant? To answer this, it is necessary to know that the
soul or Spirit of man has no rest or place where it may abide, except the Word
of God, until he comes at the last day to the clear vision of God. Therefore we
conclude that the bosom of Abraham signifies nothing else than the Word of God,
where Christ was promised, Gen.
22. Thus were all the fathers before
the birth of Christ carried into Abraham's bosom; that is, at their death they
were established in this saying of God,, and they fell asleep in the same, they
were embraced and guarded as in a bosom, and sleep there until the day of
judgment; excepting those who have already risen with Christ, as Mat. 27:5.9
teaches, where they also remained. In like manner we, when we face death, must
lay hold of and trust in the Word of Christ with strong faith, as John
23. Likewise on the other hand the
hell here mentioned cannot be the true hell that will begin on the day of
judgment. For the corpse of the rich man is without doubt not in hell, but
buried in the earth; it must however be a place where the soul can be and has
no peace, and it cannot be corporal. Therefore it seems to me, this hell is the
conscience, which is without faith and without the Word of God, in which the
soul is buried and held until the day of judgment, when they are cast down body
and soul into the true and real hell. For just as Abraham's bosom is God's
Word, in which believers rest through faith, and fall asleep and are guarded
there until the day of judgment; so must that on the contrary ever be hell,
where God's Word is not, into which the unbelievers are cast until the day of
judgment. That can be nothing else than an empty, unbelieving, sinful, and evil
conscience.
24. The second question is: How then
did Abraham and the rich man converse with one another? Answer: It could not
have been a conversation with the natural voice, since the bodies of both were
lying in their graves; likewise as little was it the natural tongue that
complained of being tormented; nor was it natural fingers and natural water
that were desired from Lazarus. Therefore this all must be in the conscience
thus: When the conscience is awakened by death or by the agonies of death, then
it will have a testimony of its unbelief and will see then for the first time
the bosom of Abraham, and those embraced by it, that is, the Word of God, in
which it should have believed and did not; from which it has the very greatest
pain and anxiety as in hell, and finds neither help nor consolation.
25. Then thoughts arise in the
conscience, which held such a conversation, if they could speak, as this rich
man did with Abraham, and seeks then whether the Word of God, and all who have
believed in it, would help; and with so much anxiety that it would receive the
least comfort from the very meanest of men, but even that cannot be granted to
him. Then Abraham answered him, that is, his conscience took such a view of the
Word of God, that it cannot be; but he had his portion of good things in his
life, and he must now suffer; while the others are comforted, whom he despised.
26. At last he feels, that it is declared
unto him: There is a great gulf fixed between him and the believers, that they
will never be able to come together. These are the thoughts of despair, when
the conscience feels that the Word of God is withdrawn forever from him;
accordingly the thoughts of his conscience rage and would gladly have the
living to know that such are the agonies of death, and he craves that someone
would tell it to them. But it is to no purpose; for be feels an answer in his
own conscience, that Moses and the prophets are sufficient, whom they ought to
believe, as he himself should have done. All such thoughts pass between the
condemned conscience and the Word of God, in the hour of death or in the
agonies of death; and no one can perceive what it is, except the one who experiences
it; and he who experienced it wished that others should know it, but all is in
vain.
27. The third question is: When did
that take place, and if the rich man still daily without ceasing suffers thus until
the day of judgment? That is a subtle question and not easily answered to the
inexperienced. For here one must banish the idea of time from the mind and know
that in the other world there is neither time nor hours, but all is an eternal
moment or wink of the eye; as 2 Peter 3:8 says: ”A day is with the Lord as a
thousand years and a thousand years as one day,” Ps. 90:4. Therefore it seems
to me that in this rich man we have an example of the future of all
unbelievers, when their eyes are opened by death and its agonies; which can
endure but for a moment and then cease until the day of judgment, as it may
please God; for here no definite rule can be established. Therefore I dare not
say that the rich man suffers still at present as he suffered at that time; and
I dare not deny that he still suffers thus; for both depend upon the will of
God. It is sufficient for us to know that his example and the beginning of the
suffering of all unbelievers are here clearly set before us.
28. The fourth question is: Shall we
pray for the dead; since here in the Gospel there is no intermediate state
between Abraham's bosom and hell, and those in Abraham's bosom do not need it,
and it does not help those in perdition. We have no command from God to pray
for the dead; therefore no one sins by not praying for them; for what God does
not bid or forbid us to do, in that no one can sin. Yet, on the other hand,
since God has not permitted us to know, how it is with the souls of the
departed and we must continue uninformed, as to how he deals with them, we will
not and cannot restrain them, nor count it as sin, if they pray for the dead.
For we are ever certain from the Gospel, that many have been raised from the
dead, who, we must confess, did not receive nor did they have their final
sentence; and likewise we are not assured of any other, that he has his final
sentence.
29. Now since it is uncertain and no
one knows, whether final judgment has been passed upon these souls, it is not
sin if you pray for them; but in this way, that you let it rest in uncertainty
and speak thus: Dear God, if the departed souls be in a state that they may yet
be helped, then I pray that thou wouldst be gracious. And when you have thus
prayed once or twice, then let it be sufficient and commend them unto God. For
God has promised that when we pray to him for anything he would hear us.
Therefore when you have prayed once or twice, you should believe that your
prayer is answered, and there let it rest, lest you tempt God and mistrust him.
30. But that we should institute
masses, vigils and prayers to be repeated forever for the dead every year, as
if God had not heard us the year before, is the work of Satan and is death
itself, where God is mocked by unbelief, and such prayers are nothing but
blasphemy of God. Therefore take warning and turn from these practices. God is
not moved by these anniversary ceremonies, but by the prayer of the heart, of
devotion and of faith; that will help the departed souls if anything will.
Vigils, masses, indeed help the bellies of the priests, monks and nuns, but
departed souls are not helped by them and God is thus mocked.
31. However, if you have in your
house a spook or ghost, who pretends that the departed can be helped by saying
masses, You should be fully persuaded that it is the work of Satan. No soul has
yet since the beginning of the world reappeared on the earth, and it is not
God's will that it should be so. For here in this Gospel you see that Abraham
declares that no one can be sent from the dead to teach the living; but he
points them to the Word of God in the Scriptures, Deut. 31: ”They have Moses
and the Prophets; let them hear them.” By these words Abraham turns to the
command of God in Deut.
32. Therefore be prudent and know
that God will not let us know how it is with the dead, so that faith may retain
its place in the Word of God, which believes that God will save the believers
after this life and condemn the unbelievers. If now a familiar spirit present
itself before you, take no notice of it; but be assured that it is the devil,
and conquer him with this Saying of Abraham, ”They have Moses and the
prophets,” and likewise with the command in Moses, ”Thou shalt not be a
consulter with a familiar spirit;” then he will soon be gone. If he leave you
not, then let him make a noise until he is tired, and in firm faith suffer his
wantonness.
33. And if it were possible that it
were indeed a departed soul or a good spirit even, then you should neither
learn nor inquire anything of him, since God has forbidden you to do so; because
he has sent his Son himself to teach us all that is necessary for us to know.
What he has not taught us, that we should gladly not wish to know, and be
satisfied with the teachings of the holy Apostles, in which he is preached to
us. However, I have further written on this subject in the Postils on the
Gospel for Epiphany and in my booklet on the Misuse of the Mass; where you may
read more along this line.
34. Likewise, to give an example, we
read in the Historia Tripartita (A History in Three Parts) of a bishop, who
came to Corinth where he had come to attend a Council, and as he could not find
a suitable lodging for himself and his attendants, he saw a house unoccupied
and condemned as uninhabitable, and he asked if he might not be allowed to occupy
it. Then they told him in reply that it was infested with nightly ghosts, that
no one could live in it, and often people were found dead in it in the morning.
Then the bishop said but little and immediately entered and lodged there the
same night, for he very well saw that the devil was the author of all these
ghost stories, and as he had firm faith that Christ was Lord over Satan,
therefore he was not moved by his stratagems and he entered to lodge with him.
And thus that house was made free by the prayers and presence of a holy man
from infesting ghosts and horrifying spectres. Behold, you see that the ghosts
are Satan, and there is little use to dispute with them; but one should despise
them with a cheerful spirit as nothing.
35. A similar story we read about
Gregory, the Bishop of Cappadocia, that he crossed the
SECOND SUNDAY AFTER
TRINITY
1 JOHN 3:13-18.
1 JOHN 3:13-18.
Marvel not, brethren, if the world hateth you.
We know that we have passed out of death into life, because we love the
brethren. He that loveth not abideth in death. Whosoever hateth his brother is
a murderer: and ye know that no murderer hath eternal life abiding in him.
Hereby know we love, because he laid down his life for us: and we ought to lay
down our lives for the brethren. But whoso hath the world’s goods, and
beholdeth his brother in need, and shutteth up his compassion from him, how
does the love of God abide in him? My little children, let us not love in word,
neither with the tongue; but in deed and truth.
EXHORTATION TO
BROTHERLY LOVE
1. The Epistles and Gospels selected for the Pentecost cycle
of Sundays have love as their general theme. They deal not only with the love
we owe to Christ and God, which is only to be thankful for the unspeakable
blessing of forgiveness of sins and salvation through Christ’s blood and death,
but also of the love we owe our neighbor; not a love in return for favors, but
one that unceasingly gives, forgives and works all good even when unrequited.
2. John here admonishes the Christian to exercise the virtue
of love. Considering the evident rarity of love among men, this admonition is
necessary. He particularly warns Christians not to wonder at the world’s hatred
and desire for their death. Such was the hate of Cain for his brother, of which
the apostle has just spoken. The world’s hate, it must be admitted, repels love
and powerfully obstructs its exercise.
3. Is it not surpassing strange that one can hate those who
love him and from whom he has received only kindness? Such wickedness is almost
inconceivable, we say. What incentive is there for any to render the world
service when in ingratitude it rewards love with hatred? But let us examine
ourselves, who are baptized and have received the Gospel, and confess how we
requite the supreme love of God in giving us his Son. What a beautiful example
of glad gratitude we display! For the shame of it we ought to despise ourselves
before God and his angels. And what shall we say of those who will not endure
the preaching of the glorious message of God’s grace and blessing, but condemn
it as heresy? to whom they who seek to serve, to benefit and save the world by
declaring the good news, must be, as Paul says, “as the filth of the world, the
offscouring of all things,” 1 Corinthians
THE WORLD’S HATRED
4. While experience has proven this otherwise incredible
fact, John vouchsafes the admonition notwithstanding: “Marvel not, brethren, if
the world hateth you.” If we are not to wonder at this, is there anything in
the world to incite wonder? I should truly think the hearing of a single sermon
on the grace of Christ would suffice to bring the world to receive the Gospel
with intense joy and never to forget the divine mercy and blessing. It would be
no wonder should the earth suddenly open and engulf mankind because of its
ingratitude to God who has given his Son to become man for the purpose of
redeeming us condemned mortals from sin and death and restoring us to life and
salvation. Is it not a horrible thing that any man should shun and oppose such
a Savior and his doctrine even more than he does the
devil himself?
5. But what is God’s attitude toward such conduct? Well does
he say to the Jews through the prophet: “O my people, what have I done unto thee?
and wherein have I wearied thee? testify against me.
For I brought thee up out of the land of Egypt, and redeemed thee out of the
house of bondage; and I sent before thee Moses, Aaron, and Miriam. O my people,
remember now what Balak, king of Moab, devised; and what Balaam, the son of
Beor, answered him; remember from Shittim unto Gilgal, that ye may know the
righteous acts of Jehovah.” Micah 6:3-5. And well does Christ say to his
ungrateful people: “O Jerusalem, Jerusalem, that killeth the prophets, and
stoneth them that are sent unto her ! how often would
I have gathered thy children together, even as a hen gathereth her chickens
under her wings, and ye would not!” Matthew
6. “Since the world hates even God for his kindness,” argues
John, “marvel not, my beloved, that you suffer the same fate. What does it
signify that I show my love by hazarding life and limb to sustain this doctrine
of the Gospel and help my neighbor? Mine is but a poor, mean, uncouth,
offensive love in comparison with the love that led Christ to die for me and to redeem me from eternal death. If God’s
supreme, unfathomable love fails to awaken the gratitude of the world, what
wonder if the world hates you for all your kindness? Why will you bring down your
fist and stamp your foot in anger at such ingratitude? You are yourselves of
that race for whom the Son of God had to die. And even
were you to die for the Gospel, your sacrifice would
be as nothing in comparison to the fact that God, for the sake of the world,
spared not his own Son but permitted the world to put him to death.”
7. But whence arises the world’s hatred? John tells us in
verse twelve when he mentions the incident of Cain, who, he says, “was of the evil
one, and slew his brother. And wherefore slew he him? Because his works were
evil, and his brother’s righteous.” An excellent reason, indeed, for hating –
the hater and murderer is evil and the benefactor good! In civil and domestic
affairs it is the evil-doers and disobedient who incur displeasure and receive
punishment; and such reward is just. But whenever God has dealings with the
world, it shows what a rotten fruit it is by hating, persecuting, and putting
to death as evil-doers and impostors its very benefactors. This trait it
inherits, John tells us, from its ancestor Cain, the great fratricide saint. He
is a true picture of the world of all times, and ever its spirit and fashion is
patterned after him.
8. When mother Eve, the dear, godly woman, bore her first
son, she declared in her joy and her hope of God’s promise of the future seed
that should bruise the serpent’s head: “I have gotten a man with the help of Jehovah” ( Genesis 4:1); and she named him Cain, which means
“obtained,” as if she would say, “I have obtained the true treasure.” For she
had not before seen a human being born; this was the first, precious fruit of
man. Over Cain she rejoiced, pronouncing herself blessed. This son was trained
in the hope that he should be a savior of the future race, a comfort to his
brothers and sisters with all their offspring. Nor was he unaware of these
proud hopes. Proudly he lorded it over his brother, who in contrast had to bear
the ignominious name of Abel, meaning “nothing,” or “vanity,” as if voicing the
thought of the parents’ hearts: “Alas! this one has no
future. Cain is the rightful heir to the blessing God has promised man;
he is lord and master of his brethren.”
9. It is likely that the godly father and mother for many
years drew their solace from the hope placed in their first-born son, as they
looked forward with intensest longing to the redemption from their deplorable
fall. Doubtless they trained both sons very carefully and instructed them
concerning their own sin and fall and the promise God had given them, until
they were fully grown and had entered into the priestly office. Cain the
first-born was particularly zealous in that respect, desiring to be first
inasmuch as he offered his first fruits of the earth, given by God and obtained
by his own labor, as he no doubt had seen his father offer. Abel, however, the
inferior, the poor shepherd, offered the firstlings of his sheep, given him of
God and obtained without effort and toil of his own. Now, God in a wonderful
way manifested his preference concerning the gifts upon the altar. Fire
descended from heaven and consumed Abel’s offering, but Cain’s remained. The
fire was the sign of God’s favor. The text says: “And Jehovah had respect unto
Abel and to his offering: but unto Cain and to his offering he had not
respect.” Genesis 4:4-5.
10. Thereupon Adam and Eve saw that the hope and solace
centering in their first-born son, were a delusion. They began to learn the
wonderful judgments of God, who gave precedence to Abel, the male
counterpart of Cinderella – which is all
he was in his own sight when he compared himself with his brother. Now Cain,
with full confidence in his position, spoiled by the delusion of his parents
that as the first-born he was God’s preference, felt himself outraged. His
hypocrisy, hitherto masked, comes to the surface. He burns with secret hate
against God, with hate and anger against his brother, which he takes no trouble
whatever to disguise. The parents rebuke him, but effect nothing. The flame of
his resentment rises higher, and meeting him alone upon the field, he fells him
to the ground. Far from contemplating amendment of life or seeking grace from
God, he has no mercy upon the only brother he has on earth, who has done him no
harm whatever. He cannot forgive him and leave him in unenvied possession of
the grace of God.
11. Such was the solace and joy poor Adam and Eve lived to
experience in their first children! From this time on their earthly life was
fraught with gloom and sorrow, particularly since they could not but see the
source of these in their own fall and they would have pined to death had not
God comforted them with another son. For when it became evident that the hope
they had placed in Cain was a delusion, and that they were deprived of the son
who, beyond a doubt, possessed the grace of God, they, without another son,
would not have known where to look for the solace of the promised seed.
CAIN THE WORLD,
ABEL THE CHURCH
12. Note, in this man Cain is pictured the world in its true, characteristic colors; in him its true spirit stands
reflected. Certainly his equal has never been. In him are unquestionably
prefigured the very flower, the very quintessence, of holiness on earth – the
most pious servants of God. On the other hand, that poor, wretched, abject male
counterpart of Cinderella, Abel, well represents the obscure little
brotherhood, the Church of Christ.
She must yield to Cain the lord the distinction of being
everything before God, of being the recipient of every gift of God, of being
entitled to all honor and every privilege. He feels important in his imagined
dignity, permits this spirit to pervade his sacrifices and his worships, and
thinks that God cannot but favor and accept his offering rather than that of
his brother. Meanwhile, the pious Abel goes his way, meekly suffering his
brother’s contempt. He willingly yields Cain the honor, esteems himself vastly
inferior and beholds no consolation for himself aside from the pure mercy and
goodness of God. He believes in God and hopes for the promised future seed. In
such faith he performs his sacrifice as a confession, a sign, of his gratitude.
13. This illustration is intended by God as solace for his
little throng; for the incident is not written for Abel’s sake but for the sake
of the humble children of God, whose condition is like that of Abel. God has
not forgotten them, though they are haughtily ignored by proud Cain, who
regards them as nothing in his presence. God graciously looks upon them and
rejects proud Cain with his birthright and offering.
14. Innocent Abel becomes the object of anger and hatred
when the Word of God lays hold of Cain revealing God’s displeasure where he had
fancied himself worthy, and God’s unwillingness to regard his offering and
devotion as superior to this of his brother and more
meritorious. Cain begins bitterly to hate and persecute his brother. He finds
no rest until Abel is laid low and cut off from the earth. Now you have the
cause of the world’s hatred and anger against Christians; simply this, as John
says of Cain: “Because his works were evil, and his brother’s righteous.”
15. What offense had godly Abel committed against his
brother to be so hated? He had even regarded that brother as the first-born, as
vastly superior to himself, and had done him all honor and loved him as became
a brother. He was easily satisfied, desiring simply the grace of God. He prayed
for the future seed, that is, for the salvation and happiness of his parents,
his brother and the entire human race. How could Cain be unmerciful and inhuman
enough in his frenzy to murder his own flesh and blood? The answer is found in
the fact that the devil had filled Cain’s heart with pride and vanity over his
birthright. He considered himself a man of distinction, with every claim upon
God’s favor and sinless, whilst his brother was nothing whatever. Cain’s heart
is devoid of true brotherly love; he has only contempt
for Abel. He cannot endure God’s manifest favor toward his brother, and will
not be moved by the injunction to humble himself and seek God’s grace. Anger
and envy possess him to the extent that he cannot tolerate his brother alive.
In violation of God’s commandment and his own conscience, he becomes a
murderer, and then goes his way as if he had done right.
16. This is what John means when he says that Cain had no
other cause for his crime than that his own works were evil and his brother’s
righteous. Similarly, that obedient daughter of Saint Cain, the world, hates
the Christians; and for no other reason than the latter’s love and goodness of
heart. Witness the examples of the holy patriarchs, the prophets and, most of
all, of Christ himself.
17. What sin against the world did the beloved apostles
commit? They desired the injury of none, but went about in extreme poverty and
toil, teaching mankind how, through faith in Christ, to be saved from the
devil’s kingdom and from eternal death. This the world will not hear and
suffer; hence the hue and cry: “Kill, kill these people !
Away with them from off the earth ! Show them no mercy !” Why this hostility? Because the apostles sought to
relieve the world of its idolatry and damnable doings. Such good works the
world could not tolerate. What it desires is nothing but praise and
commendation for its own evil doings, expecting from God the impossible
endorsement, “Your deeds are good and well-pleasing to me. Pious children of
mine are you. Just keep on cheerfully killing all who believe and preach my
Word.”
18. In the same way does the world conduct itself today with
reference to our Gospel. For no other reason are we hated and persecuted than
because we have, through God’s grace, proclaimed his Word that recovered us
from the blindness and idolatry in which we were sunken as deeply as the world,
and because we desire to rescue others. That is the unpardonable sin by which
we have incurred the world’s irreconcilable anger and its inextinguishable
hatred. It cannot permit us to live. We preach no other doctrine than faith in
Christ, which our children pray and they themselves confess in words. We differ
only in our claim that Christ having been crucified for us and having shed his
blood to redeem us from sin and death, our salvation is not effected by our own
works, or holiness or devotion. The fact that we do not regard their faithless
worship equal to Christ himself, but teach men to trust in the grace of God and
not their own worthiness, and to render him gratitude for his grace – this fact
is intolerable to the world. It would be well for our adversaries if they would
receive such teaching, since it would render them more
than ever what they profess to be: our superiors in wisdom, knowledge and
reputation – a claim we are willing to concede. But Cain’s works are evil and
Abel’s righteous. The world simply cannot tolerate the Gospel, and no unity or
harmony is ever to be hoped for. The world will not forsake its idolatry nor
receive the faith. It would force us to renounce the Word of God and praise its
Cainlike worship, or take death at their hands.
19. Therefore, John says, “Marvel not, brethren, if the
world hateth you,” for it is compelled to act according to the nature inherited
from its father Cain. It would have all merits and concede to Abel none. The
world comprises the exalted, the wise, the learned, the mighty. The Scriptures
represent these as under necessity to hate and persecute the poor throng of the
Church of Christ by reason of the good works done by them. They can under no
consideration tolerate the idea of being taught by this despised and humble
throng the doctrine of salvation through the grace and mercy of God alone, not
through man’s own merits. They cannot endure the teaching that their offering –
the mass, regarded by the Papists as a work of superlative merit and holiness –
avails nothing before God.
20. In the text the nature of the world is portrayed for our
recognition. So to understand the world as to know what may be expected from it
is essential and valuable knowledge for the Christian. Thus armed he will not
be dismayed and become impatient of suffering, nor permit its malice and
ingratitude to mislead him to hate and desire for revenge. He will keep his
faith and love, suffering the world to go its way if it refuse to hear his
message. The Christian should expect nothing better from the world than its
bitter persecution in return for his good works and love. The Church of Christ
on earth, let him remember, is never to have an easier lot. He is not to judge
according to show and appearance, thinking: “They are the great throng, the
wisest and cleverest people on earth; how is it possible that they should all
be in error and under condemnation?”
21. It is necessarily true that
discipline and peace are impossible without the most excellent, exalted,
erudite, clever people – royal, princely, noble in achievement and honor. Cain
is never plain and lowly. He is always eminently clever, wise, holy and in
every way vastly Abel’s superior. In fact, he must in himself represent all
desirable things, as his name indicates. And the same characteristic is
manifest in his children, who are ingenious in the invention of every variety
of art. Deplorable the fact that a man of Cain’s qualifications, born of godly
parents and signally honored of God, should display such hatred and inhumanity
toward poor Abel merely because of God’s Word and Abel’s faith.
22. Such knowledge is comforting to the godly little company
of Christians, who are confident they have God’s favor and know it to be the
occasion of their persecution; they have no protection and succor but are
exposed to the same fate as Abel. If they fare better, they may thank God for
it. But they are ever to abide in love toward God, whose love they have
received and felt, and likewise toward men, their enemies not excepted. This
was Abel’s way; could he have lived again, he would have kept his brotherly
love for his murderer, forgiving him and even imploring God’s forgiveness for
him.
LOVE MOVES
CHRISTIANS
“We know that we
have passed out of death into life, because we love the brethren.”
23. To abide in love should be the motive for us Christians.
John contrasts it with the motive of the world in hating us – its wickedness.
The world’s hatred of you, as John words imply, is not strange. The contrast
between you and the world is exceedingly great. Through its own evil works,
unbelief, pride, contempt for the Word and grace of God, and the persecution of
the godly, the world has become by this time the victim of Satan and eternal
death. It spurns all counsel and aid directed toward its rescue. Stiff-necked
and hardened, under evident condemnation by its own conscience, it has chosen
to persist in its doom. But we believers in Christ, God be praised! are different people. We have come forth from death; we have
passed through death and entered into life through the knowledge and faith of
the Son of God, who has loved us and given himself for us.
24. Such grace and goodness of God, says the apostle, should
prompt you not to be offended and vanquished by the world’s ingratitude, hate
and malice, and thus to cease from holy endeavor and become likewise, evil,
which course will result in the loss of your treasure. It is yours, not by your
own effort, but by grace alone; for at one time you as well as they anguished
in the kingdom and power of death, in evil works, far from faith and love.
Remember to comfort yourselves, therefore, with the thought of this great
blessing, an advantage you enjoy above the others. What if the world, abiding
in death, does hate and persecute you who abide in life? Whom can its hatred
injure? It cannot take from you the life which it lacks while you possess it,
nor deliver you to death, from which you have passed, through Christ. When it
does its worst it may perhaps falsely slander you, or deprive you of your property,
or destroy your corrupt body – the final home of maggots and in any event
doomed to corruption – and thus through the death of the body help you gain true life. Thus vengeance will be yours rather than its own.
Yours will be the joy of being transplanted from death into life, whereas the
world must abide in death. While they of the world think to deny you both the
kingdom of heaven and the kingdom of earth, they themselves lose body and soul
What more terrible retribution could their hatred and
envy receive? For the sake of denying gratification to the devil and the world,
and much more for your own welfare, you must not allow
your persecutions to rob you of your peace and salvation, nor to lead you to
lose your faith through impatience and desire for revenge. Rather, pity their
wretchedness and doom. You lose nothing by their oppression; yours is the gain,
theirs the loss. For the slight grief inflicted upon you with reference to body
and time, it shall dearly pay both here and hereafter.
25. How do we know we have passed from death unto life? John
says, because we love the brethren. Just what does he mean? Is it not our
doctrine that Christ first loved us, as John elsewhere says? that
before we ever loved him he died and rose again for us? When we fully
believe in our Savior’s love, then our own hearts respond with perfect love to
God and our neighbor. Why, then, does John say, “We have passed out of death
into life, because we love the brethren”?
26. The explanation is found in the words “We know.” John
says plainly, “From the fact that we love the brethren, we know we have passed
out of death into life.” Love of the brethren is the test whereby we may
ascertain who are the true believers. The apostle
directed this epistle especially against false Christians; many there are who extol Christ, as did
unbelieving Cain, and yet fail to bear the fruit of faith. John’s reference is
not to the means whereby we pass from sin and death to life, but to the proof
whereby we may know the fact – not to the cause, but to the effect.
27. It is not sufficient to boast of having passed from
death into life; there must be evidence of the fact. Faith is not an inactive
and lifeless thing. When there is faith in the heart, its power will be
manifest. Where power is not in evidence, all boasting is false and vain. When
the human heart, in its confidence in divine mercy and love, is thrilled with
spiritual comfort, and also warmed into kindness, friendliness, humility and
patience towards the neighbor, envying and despising none but cheerfully
serving all and ministering unto necessity even to hazarding body and life – when this is
the case, then the fruits of faith are manifest. Such fruits are proof that the
believer has truly passed from death into life. Had he not true
faith, but doubted God’s grace and love, his heart would not prompt him, by
reason of his love and gratitude to God, to manifest love for his neighbor.
Where man has faith, and where he realizes God’s infinite mercy and goodness in
raising him from death to life, love is enkindled in his heart, and he is
prompted to do all manner of good, even to his enemies, as God has done to him.
28. Such is the right interpretation and understanding of
John’s expression: “We know that we have passed out of death into life, because
we love the brethren.” It leaves in its integrity the foundation,
justification, or deliverance from death, through faith alone. This is the
first element of Christian doctrine. Granting that faith does justify, the next
question is whether the faith is real or simulated, being merely a deceptive
show and unsupported claim. The clear information imparted by the apostles is,
that love, indeed, does not deliver from death, but that deliverance from death
and the presence of life becomes a matter of sight and knowledge in that love
has been wrought. With true faith we must have come to
the point where we no longer, like Cain, in our pride and conceit, despise our
neighbor; where we are not filled with envy, hatred and bitterness; where we
desire, and to the extent of our power, promote the interests of our neighbor
and work him all good.
29. John draws to a close by showing the opposite side of
the picture, in that he addresses earnest words that reecho like peals of
thunder to those who make the carnal boast of being Christians while destitute
of love. He cites several facts as evidence that where love is lacking,
necessarily faith and deliverance from death are absent, likewise. Thus no
opportunity is given for self-deception or a frivolous excuse based upon wordy
boasting of one’s faith. The reality of the inner life is known by the presence
of love, which in turn attests the presence of faith in the heart.
“He that loveth not
abideth in death.”
30. Here, in clear, decisive words, the conclusion is
expressed that no man may boast of life unless he has love. If it is true that faith must be active, it is conversely true that
the absence of fruitage demonstrates one’s continuance in the old Cain-like
manner of existence, torpid and dead, bereft of solace and the experience of
God’s grace and life. Let no one presume to think he has passed into life so
long as he is devoid of love and the fruits of faith. Let him become serious,
and in alarm make ready to become a true believer, lest he remain in eternal
death and under greater condemnation than those who have never heard the
Gospel.
“Whosoever hateth
his brother is a murderer: and ye know that no murderer hath eternal life
abiding in him.”
31. Still clearer and stronger becomes the argument that
lack of love means continuance in death. The stern and frightful judgment is
here expressed that the unloving person is no better than Cain the fratricide.
His heart is under the influence of deadly hate and murderous malice against
the brother who refuses to be subservient to his desires. Kindling rage will
prove its existence by appropriate works unless restrained by the fear of
disgrace and punishment. He wishes his brother nothing good, but rejoices in his
misfortune. All this, however, is impossible for one who believes that he has
been delivered from death. One who knows the wretchedness and misery of death
from experience, but has entered upon life with its solace and joy, blessings
he seeks to maintain – such a person will desire for others the same blessing;
he cannot rejoice in another’s death. Therefore it is true
conversely: “We know that no murderer hath eternal life abiding in him.”
HATRED NATURAL TO
HUMAN REASON
32. Thus we see the nature of the human heart without faith
and the knowledge of Christ; at bottom it is but the heart of a Cain, murderous
toward its neighbor. Nor can anything better be expected from him who is not a
Christian. The Scriptures repeatedly denounce such faithless hypocrites as
bloodthirsty and deceitful. “Jehovah abhorreth the bloodthirsty and deceitful
man.” Psalm 5:6. “For their feet run to evil, and they make haste
to shed blood.” Proverbs.
“Hereby know we
love, because he laid down his life for us: and we ought to lay down our lives
for the brethren. But whoso hath the world’s goods, and beholdeth his brother
in need, and shutteth up his compassion from him, how doth the love of God
abide in him?”
33. These words delineate true Christian love and hold up
the sublime example, or pattern, of God’s love manifest in Christ. Christ’s
blood and death is God’s own blood and death. Paul in Acts
34. John uses an illustration plain enough for anyone to
understand, and from which we may judge that the soul found wanting in small
duties will be deficient in great ones. According to the apostle, if one
possesses this world’s goods and sees his neighbor want, he being able to
render assistance without injury to himself, and yet closes his heart against
that neighbor, not assisting him with even the slightest work of love, how can
the love of God dwell in him since he appreciates it so little that he will not
spare his needy brother a penny? How can he be
expected, then, to render a greater service – to even lay down his life for his
brother? What right has such a soul to boast – how can he know – that Christ
has laid down his life for him and delivered him from death?
35. How frequently are such people to be found! Having this
world’s goods and being able to help the needy, they close their hearts against
the unfortunate, as did the rich glutton toward poor Lazarus. Where shall we
find in imperial courts, among kings, princes and lords, any who extend a
helping hand to the needy Church, or give her so much
as a crust of bread toward the maintenance of the poor, of the ministry and of
schools, or for other of her necessities? How would they measure up in the
greater duty of laying down their lives for the brethren, and especially for
the Christian Church? Note the terrible judgment that they who are devoid of
brotherly love are in God’s sight murderers and cannot have eternal life.
36. But the merely selfish may well escape our censure in
comparison with those who not only close their purses to the poor but
shamelessly and forcibly deprive and rob their needy neighbor of his own by
overreaching, by fraud, oppression and extortion; who take from the Church the
property rightfully hers and especially reserved for her, snatching the bread
from her mouth, so to speak. Not only is the papistical rabble today guilty of
such sin, but many who would be known as evangelical practice the same fraud
with reference to the parochial estates and general property of the Church,
and, in addition, tyrannically harass and torment the poor ministers. But oh,
how heavy and terrible the impending judgment for those who have denied to
Christ the Lord in his thirst even the cup of cold water!
“My little
children, let us not love in word, neither with the tongue; but in deed and
truth.”
37. The world and the false Christians in word pretend great
love; but in practice, when love should manifest itself in deeds, it is found
to be insincere. So John admonishes that where our love is not ardent enough to
lead us to lay down our lives for our brethren, however much we may profess
Christ, that love is assuredly only a vain show, a false pretense, wherewith we
deceive ourselves and remain in infidelity and death, and in a more deplorable
condition than those who are wholly ignorant of the Gospel. Therefore, let him
who would proceed safely and prove himself a Christian remember to prove
himself such by his deeds and works. Then men will know that he does not, a
murderer and liar, like others, follow the devil. They will know, on the
contrary, that he truly and with the heart clings to the Word of God, having
passed from death to life.
SECOND SUNDAY AFTER
TRINITY.
LUKE 14:16-24.
Contents:
The Great Supper and the guests.
_______________
LUKE 14:16-24:
Then said he unto him, A certain man made a great supper, and bade many: And sent his servant at
supper time to say to them that were bidden, Come; for all things are now
ready. And they all with one consent began to make excuse. The first said unto
him, I have bought a piece of ground, and I must needs go and see it: I pray
thee have me excused. And another said, I have bought five yoke of oxen, and I
go to prove them: I pray thee have me excused. And another said, I have married
a wife, and therefore I cannot come. So that servant came, and shewed his lord
these things. Then the master of the house being angry said to his servant, Go
out quickly into the streets and lanes of the city, and bring in hither the
poor, and the maimed, and the halt, and the blind. And the servant said, Lord,
it is done as thou hast commanded, and yet there is room. And the lord said
unto the servant, Go out into the highways and hedges, and compel them to come
in, that my house may be filled. For I say unto you, That none of those men
which were bidden shall taste of my supper.
1. The Papists, contrary to the order of the ancient Church,
have appointed this Gospel lesson for the first Sunday after Trinity, because
they celebrated it the week during the festival of Corpus Christi, as is still the
custom among them. For they interpreted the supper, of which this Gospel
speaks, to signify the Sacrament of the Altar, and thereby desired to establish
the Communion in one part or form only, which, as you well know, is one of
their chief abuses and an anti-Christian perversion of this sacrament,
concerning which we do not agree with them.
2. Inasmuch as young people are growing up and know nothing
about such festivals or pompous demonstrations, and as we older persons forget
it also, it is well to remind our people, so that, when our youth come to their
churches and see such things, they may not be offended, but may be able to say:
That it is not right, that they should play with the holy Sacrament and carry
it about, in order thereby to dispense so many false indulgences, not with the
intention thereby to honor the Sacrament, for then they would have carried
about the entire Sacrament, or both elements, bread and wine. But to the shame
and disgrace of the Sacrament, they do this that they themselves may thereby be
honored, namely, that the distinction be maintained, that the order of priests
is a more special and a higher order before God, than the common order of
Christians; because the priests alone receive the entire Sacrament or both
elements, the body and the blood of Christ, and other Christians, as the body
and the blood of Christ, and other Christians, as people of a lower order, must
be satisfied with only one part of the Sacrament.
3. This difference they sought to introduce among the people
by such a festival in order thus to praise their order above others, to the
shame and disgrace of the holy Sacrament and our Lord Jesus Christ, who did not
institute his holy Sacrament for a special order over and above the common
order of Christians; just as he also did not suffer and die
for a special order, but for the comfort Of his Christian church which is not
divided, but consists of one body, of the one only Head, Jesus Christ, where
all the members, so far as life and character are concerned, are equal;
although their works are unequal and different.
4. This abuse, which is very great and harmful, we must not
overlook, but picture it forth in its true colors,
because the Papists insist with such hardened and impenitent hearts on their
own godless conduct. For how does it happen that the holy Sacrament must be
used to make a distinction among Christians? Whereas Christ our Lord instituted
it chiefly for the comfort of the conscience and for the strengthening of our
faith, and further that Christendom should be like a bond, by which Christians
are bound together in the most intimate manner; that they be as one bread or
one loaf, not only that they might have in common and at the same time one God,
one Word, one Baptism, one Sacrament, one hope, one confidence, and all the
grace and treasures of Christ in common; but that in their external life they
are also one body, where one member assists, serves, helps, advises and
sympathizes with the others.
5. This use of the holy Sacrament the Papists have thus
entirely abolished, so that they alone have wholly taken the Sacrament to
themselves, and thereby have formed an extra class that was to be better than
common Christians. Yet, in order that the common people might also highly
esteem the one part of the Sacrament and not entirely despise it, they
celebrated this festival every year for eight days, When they played with the
one part, with the wafer, in a grand procession through the city and carried it
about with cymbals and stringed instruments, so that they made
the people stare with wonder, and made them think that even if the order of
priests were grander and greater before God, yet, they too had something of
which they could publicly boast.
6. For this purpose they used this Gospel lesson, although
it agrees very poorly with the teaching of the Sacrament under one form. Just
as though this master of the house had prepared a feast for mice, and only gave
them something to eat and nothing to drink; and yet they themselves sing about
it: Venite, comedite panem meum, Et Bibite vinum meum. Come, eat my bread, And
drink my wine! And after all, they only gave them the one form, the bread, and
kept the wine for themselves. But thus our dear Lord God is constantly treated;
whatever he institutes and orders must be perverted and put to shame by the
devil and his imps. Thus the Sacrament has also been treated, which on this
festival even at the present day is still most horribly blasphemed by the
Papists.
7. For as said before, they do not keep this feast in honor
of the holy Sacrament, else they would bear in their processions both parts,
and the entire Sacrament; but they do it to honor themselves, and they had to
raise it high, not for our benefit, but only that we might know what the
difference is between a priest and a lay member. In other things, where God has
so created them, it is proper to observe the difference, for instance, that a
woman is a woman, and a man a man, that worldly government must be
distinguished from its subjects, and in like manner other worldly conditions.
However, that men should here make a difference where God has put away all
differences; that the Pope and bishops, yea, even St. Peter or St. Paul should
have a better baptism or a better Gospel than any other common Christian is wrong.
Therefore it is also wrong that they wish to have a better Sacrament than other
Christians, for Christ our Lord and Savior, as already said, did not institute
the Sacrament to make a difference among his Christians, but for the sake of equality, just as baptism
and the Gospel, that we may have just as much from it as other persons.
8. This I desired to say briefly for the sake of the young,
and also for our sakes, that everyone should learn to know the devil, and
beware of the abominations which Popery has introduced, and has thus divided
the Christian church which our Lord God has made one,
while they condemn and persecute us because we will not allow ourselves to be
made mice and rats who eat without drinking, or only receive the one part. For
this reason we in our church have altogether done away with this festival,
because the Papists have made it nothing else but pure
idolatry, and have gone straight against the order and institution of Christ,
bringing disgrace to the holy Sacrament and a positive injury to Christianity.
For we will remain with the unity of Christians, that one is as good as
another, and all differences are here at an end. This is enough here for the
sake of the young and the common people. We will now take up the Gospel lesson.
9. The occasion of this sermon by Christ was the miracle
which the Lord Jesus Christ performed in the house of a Pharisee, when he
healed one sick of the dropsy. But the Evangelist tells how they followed him
and were on the watch for him, in order to catch him. Therefore, he also begins
to lecture them, and tells them how they are filled with pride and vanity, and
crowd into the highest seats, until he at length comes to the host, and reads a
text also to him, how he should invite his guests; not the rich who can invite
him again and thank him for it, but the poor, who may welcome him again in the
life to come.
10. Following this address one of them who thought himself
much more learned than Christ the Lord, begins to say: “Oh, how blessed is he
who eateth bread in the kingdom of God.” As though he would say in his great
wisdom: You make yourself unprofitable enough by your preaching! If it would
depend on preaching, I can do that, too, even better than you; for I consider
this a truly great sermon: “Blessed is he that shall eat bread in the kingdom
of God.”
11. Christ replies to him: Yes, says he, I will tell you how
blessed you and your comrades are: “A certain man made
a great supper, and bade many,” and they despised it and would not come. This
blow was meant for him. As though he would say: You say much in the words, that
he is a blessed man who eats bread in heaven! Oh, but you are in very great
earnest! What an excellent holy man you are, namely, you are one of those who
are invited and yet do not come. These are hard, sharp and terrible words when
rightly considered; for he is speaking to real thorough-going rogues, who sat
about the table, not because they wanted to learn anything, but in order to
observe him closely to see by what means they might come to him and take him.
To those he spoke this parable:
“A certain man made a great supper.”
12. This man who prepared this supper is our Lord God
himself. He is a great and rich Lord, who also once prepared a feast according
to his glorious majesty and honor, and it was such a supper which is called
great and glorious not only on account of the host, who is God himself, for it
would be a glorious supper if he had only given a vegetable broth or a dry
crust; yet the food is beyond all measure great and costly, namely, the holy
Gospel, yea, Christ our Lord himself. He is himself the food, and is offered
unto us through the Gospel, how he has made
satisfaction by his death for our sins, and has redeemed us from all the misery
of eternal death, of hell, of the wrath of God, sin and eternal condemnation.
13. This preaching of Christ is the great and glorious
supper with which he feeds his guests and sanctifies them through his holy
Baptism, and comforts and strengthens them through the Sacrament of his body
and blood, that nothing may be wanting and a great plenty may be at hand and
all become satisfied. Thus this supper is justly called a glorious, great
supper on account of the fare and food, so costly and richly prepared that no
tongue can describe it and no heart sufficiently grasp it. For it is an eternal
food and an eternal drink, by partaking of which a man shall nevermore thirst
nor hunger, but be forever satisfied, his thirst is quenched and he becomes
joyful; and this not only for one man, but for the whole wide world, even if it
were ten times wider, they would all have sufficient. For it is an
inexhaustible food and an everlasting drink, as our Gospel says: He who
believeth on this Lord Jesus Christ, that he was born for us of the Virgin Mary
and crucified for out’ sins under Pontius Pilate, died, descended into hell,
and rose again from the dead and sitteth at the right hand of God, etc.; he who
believes this, eats and drinks truly from this supper. For to believe in Christ
the Lord means to eat and to drink, from which the people become satisfied, fat
and stout and strong, so that they are joyful forever.
14. This is rightly called a great supper, because it is so
precious, and is offered to so many people that every one may eat until he is satisfied,
and yet the food never becomes less. For it is such a great and strengthening
food that it endures forever and gives eternal life, for it nourishes us
differently than our mere bodily eating and drinking. If one has eaten and
drunk enough to-day, he must still eat again to-morrow. But this is an eternal
food and lasts forever. With this Christ gives those hypocrites at the table to
understand that it is a different supper from what they had given him; and yet
they are such rogues and knaves, that although they gossip and talk about it a
great deal, yet they despise God and his mercy, eternal life and salvation, and
hold everything else dearer. It follows further:
15. The many who are bidden are the Jews and all the people
of Israel, who from Abraham on, and especially through the prophets had been
invited. For to the patriarch Abraham the seed was promised through whom the
blessing should come, and to him as the father of this people was this supper
first announced. After that the prophets carried it further and directed the
attention of the people to it, so that nothing was wanting on the part of the
Lord our God, and all were diligently invited. Therefore St. Paul in his
Epistles everywhere tells the Jews: Judaeis primum et Graecis: To the Jew
first, and also to the Greek.
16. Now when the hour came to go to the table, that is, when
the time came for our Lord Christ to be born, to suffer and rise
again from the dead, then the servants went out, John the Baptist and the Apostles,
and said to those who were bidden, to the people of Israel: Dear people,
hitherto you have been invited, now is the time to come, now the supper is
ready! Your Lord Jesus Christ, your Messiah is already born, has died and rose
again, therefore do not remain away any longer, come to the table, eat and be
happy, that is, accept your promised treasure with joy, who has according to
promise delivered you from the curse and condemnation and has saved you. And
this message was brought especially to the leaders of the people, who held high
places in the spiritual and civil governments. But what did they do with it?
“And they all with one consent began to make excuse.”
17. This was a lesson for those guests who sat with Christ
at the table, and especially for the good-for-nothing babbler, who wanted to
master Christ and preached much about the bread in the kingdom of God; blessed
is the man who eats bread in the kingdom of heaven! Yes, Christ answers, do you
want to know how blessed you are? I will tell you. The bread is now on the
table and the supper prepared. John the Baptist was here, I and my Apostles
invite you now to come to the supper; but you do not only stay away, you let
the host sit at his great and
glorious supper, but you even want to excuse yourselves and yet be pure. Hence
it is a twofold sin, not only that you despise the Gospel, but even claim to be
doing right, and to be even holy, pious and wise; this is a very grievous sin.
It were already too wicked not to believe in the Word of God our Lord; but as
they go further and despise it, and yet want to be just besides, is going
entirely too far. As our young noblemen also do, who have disgraced and
blasphemed the Sacrament and have given to us erring creatures only one part,
and at the same time excuse themselves, and claim thereby to have done right.
Yea, they also condemn us, and oppress us with all kinds of martyrdom, murder
and drive away the people who truly desire to enjoy the whole Sacrament. But
let them only pour out their rage hot enough, who
knows, who will yet be compelled to sweat in this bath?
18. The Jews acted and excused themselves thus: Oh, we
cannot accept the doctrine, for it is opposed to the priesthood and to the law,
which God himself has given us through Moses. Besides it also creates divisions
in our kingdom which God has confirmed. We must see how to maintain our own
affairs! Thus the first one excuses himself with his land, the second with his
oxen, and both think they do well; the third does not even excuse himself at all,
he simply refuses, and says he cannot come.
19. These are the excuses of the Jews as well as our own,
which we prefer against the Gospel, for we are no better than they were. They
first pretended that the law of Moses had to remain, and because the Apostles
preached against the law, that neither their law, temple nor priests were
necessary, for a greater priest was present, Jesus Christ, of the tribe of
Judah; they would not tolerate such preaching, but held to their law as they
still do. Thus it has come to pass that they still wait at the present day, and
must wait until the last day for their Messiah to come, and they hope that he
will prepare all things, the old priesthood anti kingdom as it was in the time
of David, when he will give them everything in the
greatest abundance.
20. For Christ here treats of these three parties. The first
says: I want to see my farm. These are the foremost and best among them, among
the Jews they were the entire priesthood and the chief rulers. These said: We
priests must work, cultivate and harvest the land, that is, we must rule the
people, and wait upon the priesthood God has entrusted unto us, as Christ also
calls ministers cultivators of the soil who sow the Gospel. But as the
teachings of the Apostles are opposed to this, it is wrong, and we are justly
excused when we do not accept their doctrine.
21. Thus others also who had offices in the civil government
excuse themselves with the oxen. For oxen are called the rulers of the people,
Psalm
22. The third class say: The Gospel is a doctrine that will
not allow covetousness, nor permit us to strive to have sufficient for our
bodily needs, but commands us to risk everything, body and life, money and
goods, for Christ’s sake. Therefore we will and cannot come, for we must see
how we may keep our own, which God has given us. For to take a wife is not to
do or undertake anything dishonorable, but to enter an honorable state, and to
be at home and plan how to support yourself, which is everyone’s duty. But all
this is just that by which an honest housefather commits sin, when he only
thinks of this, how he may become rich, keep house well and prosper. God grant
it whether it be done with or against God. For the Jews took into consideration
only how Moses had promised them if they would be good and keep God’s
commandments, to give temporal blessings, cattle,
lands, wife, child, and all things should be blessed and prosper. Therefore
they only sought to have their cellars and kitchens full, and to be rich, and
then they thought that they were good, and that God had thus blessed them, as
the Psalm says, Psalm 144:13-14.
23. Just in this very manner our Papists still excuse
themselves and say: The doctrine is right, of course, but we must still adhere
to the Church and her orderly government. Again, we must above all things
maintain obedience to the worldly power, so that there may be no disturbance
and insurrection. Thus they are troubled just like the Jews. If they would
accept the Gospel, they fear they might lose their Church and government,
whereas the Gospel alone builds up the true Christian
church, and prevents all injustice, violence and insurrection. Besides
covetousness is also present; since they see nothing in the Gospel but mere
poverty and persecution, so that it goes as it does here, that they simply and
without fear refuse to obey the Gospel and say, they have taken wives and
cannot come, and still they want to be Christians and claim to have done just
right, and want to be regarded as pious bishops, good princes and good
citizens.
24. But how will it go with them? Just as it did with the
Jews. They held so long to their law, priesthood, kingdom and treasures, until
they at last went to destruction, and lost one after the other; so that now
they dwell here and there and have their homes under foreign princes as if
living in a swing. This is the reward for which they labored. For they desired
not this supper, and preferred their kingdom, priesthood and houses, rather
than the Gospel. Therefore they lost all three, and received the sentence that
none of them should taste of this supper, and thus be deprived of both, of
temporal things here on earth, and of the everlasting feast in heaven. The same
will also certainly be the fate of our adversaries.
25. Thus Christ our Lord lectured this sharp doctor and his
associates at the table, and showed them how they stood before our Lord God,
namely, that God was angry at them, and would look out for other guests, as
follows:
“Then the master of the house, being angry, said to his servants, Go out quickly into the streets and lanes of the city and bring in hither the poor, and maimed, and blind, and lame.”
26. As though he would say: Very well, inasmuch as this must
be done, that you must examine your land and oxen and take unto you wives, and
on this account neglect my supper, that is, you want your priesthood, kingdom
and wealth, and will let me and my Gospel go, hence I will let you go, too,
that on this account you will lose all, and I will provide me other guests. Therefore
go forth, my servant, into the struts and lanes of the city and bring in hither
the poor and crippled, the lame and blind. This was also done among the Jews.
For as the great lords, princes and priests, and those who were the best among
the people would not accept the Gospel, for reasons already given, our God and
Lord accepted the humble fishermen, the poor, miserable and despised little
flock, as St. Paul also says, Corinthians 1:26-28: “For behold your calling,
brethren, that not many wise after the flesh, not many mighty, not many noble,
are called; but God chose the foolish things of the world, that he might put to
shame them that are wise; and God chose the weak things of the world that he
might put to shame the things that are strong, and base things of the world,
and the things that are despised, did God choose, yea, and the things that are
not, that he might bring to naught the things that are.”
27. According to this passage all that are wise, holy, rich and
powerful, God has rejected, because they will not accept his Gospel; and the
foolish, simple, and the most insignificant little lights, as Peter, Andrew,
Philip, Bartholomew and the like, who were poor fishermen and needy beggars,
whom he here calls the poor, the maimed, the lame and blind, are chosen, whom
no one would have considered worthy to be the servants of the priests and
princes of the people. These were left like dregs, and as Isaiah says, the
dregs of the good costly wine; the best among the people, the priests, the
leaders, the rich and powerful are cast out as a vessel of good wine, and the
dregs alone are left, which the Lord here calls the poor, the lame, the maimed
and the blind. These are promoted to grace and honor, so that they become acceptable
to God and dear guests, because the others, the high and great people will not
come.
28. What the Pharisee now says: “Blessed is he that shall
eat bread in the kingdom of God”- to which Christ answers: Yes, blessed are
they; but you and your followers are concerned about your farm and oxen. You
speak of these things, therefore you shall know that a supper has been
prepared, of which the poor shall eat, as the text says, Matthew 11:5, Pauperes
evangelizantur, the poor have the Gospel preached to them. For the powerful,
the saints, the wise do not want it, therefore it has come to pass that both
priests and leaders have been cast away as the best wine, because they have
held so firmly to their oxen, their land and their wives; and in their stead have
been promoted the poor beggars, who came to the Gospel in this glorious supper.
29. This is to press the Jews very hard, and especially this
one here, who wants to be wise and to eat bread in heaven, and yet he clings to
his priesthood and kingdom, let Christ’ and his Gospel be what they may. For
his heart is so constituted that he does not need Christ at all to make sure of
heaven, but thinks our Lord God will say to him and all the Jews: Come, you
Jews, and especially you priests, you saints, you princes, you fat citizens,
for you the supper is prepared! Yes, says he, it is true,
you are invited, but you care nothing for it and excuse yourselves and claim
that you are right. Therefore I cast you away, and accept rather the most
humble people, even if I shall obtain no one but the despised, the poor, the
maimed and the lame.
30. Thus it shall also be done to our adversaries, and
nothing shall help them, though they be great, holy bishops, powerful princes
and lords, and think that our Lord God will not thus cast them away, and accept
only the poor rats’ nest at Wittenberg, and the humble flock who love the
Gospel. Yes, my dear friend, if God has cast away the best among his people who
had such glorious and great promises, and took the dregs, neither will he give it to thee. Simply because you are great, holy and
powerful, will not enable you to eat bread in heaven, for the poor have the
Gospel preached to them. For our Lord is much greater, stronger, wiser and
holier than all kings and all devils; therefore he cares but little about your
holiness or power. And if you will still defy him and so wickedly despise his
Word, he will then also rise up against you, so that
all your wisdom, power and holiness will come to naught.
31. Thus far this Gospel lesson pertains only to the Jews;
for Christ speaks of the lame and cripple who are found in the streets of the
city. The people of the Jews are called a city, because they were a constituted
and well ordered people, and had the law, the worship, the temple, the priests
and ‘king, all of which was ordained by God himself and established by Moses.
Now he also sends his servant into the highways and commands him to take guests
wherever he could find them, even the beggars along the hedges and everywhere.
“And the Lord said unto the servant, Go out into the high. ways and hedges, and constrain them to come in that my house may be filled.”
32. This refers to us, the heathen, who have dwelt in no
city, who were without any worship of the true God,
but were idolatrous, and did not know what we or God were. Therefore our
condition is properly called a free, open place on the highways, in the field,
where the devil walks over us and has his quarters.
33. Go thither, he says, and constrain them to come in. For
the world arrays itself against the Gospel in every way, and cannot tolerate
this doctrine, and yet this housefather wants his house full of guests, for he
himself has thus made preparations, and he now must
have people to eat, drink and be joyful, even if he had to make them of stones.
34. Here we can also see that Christ our Lord suffers the
world to stand so long for our sakes, although he would have sufficient reason,
because of our sins to destroy it every moment. Yet he does not do this because
he still desires more guests, and because of the elect
who also belong to this supper. Now, because his servants bring the precious
Gospel to us, is an indication that we who are baptized and believe, also
belong to this supper, for we are the great lords of the hedges, who are blind,
poor and lost heathen.
35. But how shall we be constrained, as God does not want
any forced worship? He constrains us by having the Gospel preached to all men:
“He that believeth and is baptized shall be saved, but he that believeth not
shall be damned.” Here he shows us both heaven and hell, death and life, wrath
and grace, and reveals unto us our sins and ruined condition, so that we may be
awakened on account of it, because we hear that a man as soon as he is born,
naturally belongs to the devil and is condemned. This is part of this
constraint, by which one is terrified at the wrath of God and desires grace and
help from him.
36. When this has taken place by preaching and the hearts
are thus stricken and awakened, he then desires that we should preach thus:
Dear friend, do not despair because you are a sinner and have such a terrible
sentence passed upon you; but do this, go forth and be baptized and hear the
Gospel. Here you will learn that Jesus Christ has died for your sake, and has made satisfaction for your sins. If you believe this, then
you will be safe against the wrath of God and eternal death, and you shall eat
here at this glorious supper and live well, become hearty and strong.
37. This means rightly to constrain, namely, to terrify with
sin, not as the Pope constrains with his ban. He does not properly awaken the
conscience, because he does not teach what sin really is, but deals with his
foolish work, saying, whoever does not observe his order and human tradition, shall
be put under the ban. But the Gospel begins to reveal sin and the wrath of God
from heaven, Romans 1, that we all live unrighteously and godlessly, without
exception. This our Lord commands us to preach through the Gospel when he says
to the Apostles: “Go forth and preach repentance.” But a man cannot preach
repentance unless he declares that God is angry at all men, because they are
full of unbelief, contempt of God and other sins.
38. This wrath must terrify them and make their consciences
timid and fearful, that they constrain themselves and say: O, Lord God! what
shall I ever do to be relieved from this distress? Now when man is terrified
and feels his wretchedness and misery, then it is right to say to him: Sit down
at the table of this rich Lord and eat, for there are yet many tables without
guests and plenty to eat, that is, be baptized and believe in Jesus Christ,
that he has made satisfaction for your sins. Otherwise, there are no means to
aid you, except you be baptized and believe. Thus wrath will cease and heaven
will shine with pure grace and mercy, forgiveness of
sins and eternal life.
39. Therefore these words, “Constrain them to come in?’ are
for the poor, miserable multitude of those who are constrained, that is,
especially we, who before were lost and condemned heathen, the lovely and
comfortable from the masses, by which God desires to forcibly portray and show
unto us his unfathomable grace. For it must ever be an unspeakable love, that
he shows in these words that he is so desirous for our welfare and salvation,
that he commands us not only friendly to call and encourage poor sinners to
come to this supper, but also desires them to be urged and constrained, and
that such urging is not to cease, that they may only come to his supper. By
this he sufficiently shows that he will not cast them away or permit them to be
lost, wherever they themselves will not only through malicious contempt and
hardened impenitence oppose such efforts to constrain them. So that he is as
Tauler said, immeasurably more anxious to give and
help us, than we are or ever can be to receive or to pray, and demands and
requires nothing more difficult from us, than that we should widely open our
hearts and accept his grace.
40. This constraining, however, is necessary in preaching
both repentance and forgiveness of sins; for without repentance we remain too
hard and obdurate under his wrath, in our sinful nature and in the kingdom of
the devil. And moreover, when the terror of divine wrath strikes us, we are
again too fearful, modest and disturbed, to take this to heart and believe,
that he will show us such great grace and mercy, and we are always full of
anxiety that we do not belong to them, and that he will reject us because of
our sins and great unworthiness. Therefore he must himself command and work
that men continue and persevere evermore to constrain and urge as much as
possible, both by holding forth wrath for the wicked and grace for the faithful
Wrath and repentance urge man to run and cry for grace. This is then the right
way a person goes to this supper, and thus from Jews and Gentiles there will be
one Christian church, and all will be called alike poor, miserable people, lame
and crippled, for they accept the Gospel heartily and with joy.
41. Those, however, who will not do this, be they as wise
and as shrewd as they please, receive this sentence, they shall not taste of
this supper, that is, the wrath of God shall remain upon them and they shall be
condemned on account of their unbelief. For here our Lord does not inquire, as
before said, whether they be rich, wise or holy. Therefore, although they be
already secure and think there is no danger, they will nevertheless experience,
that this sentence will stand, when the Lord here concludes: Non gustabunt,
“they shall not taste of my supper.” We, however, who accept it and with
terrified hearts on account of our sins do not reject the grace of God which is
made known to us in the Gospel through Christ and is
offered to us, shall receive grace instead of wrath; instead of sin, eternal
righteousness; and instead of eternal death, eternal life.
42. In our time this terrible sentence, as we see, most
powerfully goes forth against the Jews and the Turks, and no saver of the
Gospel is left them; yea, it is to them a disgust and abomination, so that they
can neither tolerate nor hear it. So are also our Popes and bishops, they shall
not even smell this supper, not to say anything of their being filled with it.
But we, who by God’s peculiar grace have come to this doctrine, shall become
hearty, strong and joyful by it, and at the table of this supper we are of good
cheer. God grant that we may thus remain constant to the end! Amen.
43. Thus in this parable the Lord would admonish us to
esteem the Gospel as dear and precious, and not hold to the crowd who think
they are smart, wise, powerful and holy. For here stands the sentence: They
shall be cast off and shall never taste of this supper; as among the Jewish
people they have been cast off, and only the small dregs thereof remained. Thus
it will also be with us, when we prefer our land, oxen, wives, that is, as it
is at present called, spiritual or worldly honor along with temporal goods, to
the Gospel.
44. He declares in simple, humble, short but very earnest
words: “They shall not taste of my supper.” As though he would say: Very well,
my supper, too, is something, and what does it profit if it be better than
their oxen, lands, homes and wives, when they now despise it, and regard their
lands, oxen and homes, more precious? And when the hour shall come when they
must forsake their oxen, lands and homes, then they would gladly also taste of
my supper. But then, too, it shall be said: Dear friend, I am not at home at
present, I cannot now wait on the guests, go forth to your lands, to your oxen,
to your homes, they will, of course, afford you a better supper, because you
have so securely and impudently despised my supper. Of course, I have cooked
for you and let it cost me dear; this you have rejected with disdain. If now
you have cooked better things, eat and be joyful, but you shall not taste of my
supper.
45. This will be to them all a hard, terrible, and
unbearable sentence, when he will call his supper everlasting life, and their
lands, oxen and homes the everlasting fire of hell; and remain firm by this
forever, that they shall not taste of his supper, that is, there shall be no more hope for them forever. For there neither repentance nor
sorrow will avail, and from thence there shall be no return. Therefore these
are exceedingly violent words, which show the great and endless wrath of the
master of the house, for this is customary with great lords and high people,
when they are real angry, they do not speak many words. But what they do say,
every word weighs a hundred pounds, for they intend to do more
violently than they can express in words. Bow much more do those short words of
the Almighty Lord signify an inexpressible wrath, which can never be
reconciled.
46. Yet we act as though a fool or a child had spoken such
hard, terrible words, at which we could laugh and make sport, or as though it
were our Lord’s jest and mockery, and neither hear nor see what the text
plainly says, that he is angry, and has spoken this in great wrath; and that he
is not a fool or a child, but the Lord and God over all things, before whom we
justly tremble and are terrified, as the Scriptures say, the mountains with
their base and foundation, and both the sea and the waters flee before him. But
no creature is so hard and perverse as man, who has no fear whatever for
anything, but despises and makes light of it.
47. But we are indeed sufficiently excused who say: This is
our boast. For on that day the whole world must bear witness and confess that
they have heard it from us, saw and experienced it, and it does not worry us if
they condemn it as heresy. We will gladly bear it, that they call it heresy,
and we hear it enough and beyond measure, and thank them kindly besides, that
they cry it down as heresy. For thereby they always confess that they have
certainly heard, seen and read it. I desire nothing more
of them, for in that they confess that they have heard it, they testify that we
have not been silent. If then we have not been silent, but have faithfully and
diligently taught and preached this, so that our enemies themselves say that we
have pressed it too hard, then let that man judge us, whom we hold has
commanded us so to preach, and then let that god defend or condemn them, who
urges them to condemn us. It shall be known in God’s name, whose God is the true God, and whose Christ is the true Christ, and which
church is the true Church. It shall be known when the snow disappears.
48. Although there can be no better government for this
world than the devil’s, or instead of the devil’s, the government of the Pope,
for this is what the world wants. What the devil wants goes forth and mightily
prospers; what God wants both in the spiritual and worldly government, never
succeeds and has innumerable hindrances, so that, if I could separate the world
from the church, I would gladly assist to subject the world to the Pope and the
devil. But Christ our Lord will do this and other things besides, and will keep
his supper far enough from the world and the devil. Amen.
THIRD SUNDAY AFTER
TRINITY
1 PETER 5:5-11.
1 PETER 5:5-11.
Likewise, ye younger, be subject unto the
elder. Yea, all of you gird yourselves with humility, to serve one another: for
God resisteth the proud, but giveth grace to the humble. Humble yourselves
therefore under the mighty hand of God, that he may exalt you in due time;
casting all your anxiety upon him, because he careth for you. Be sober, be
watchful: your adversary the devil, as a roaring lion, walketh about, seeking
whom he may devour: whom withstand steadfast in your faith, knowing that the
same sufferings are accomplished in your brethren who are in the world. And the
God of all grace, who called you unto his eternal glory in Christ, after that
ye have suffered a little while, shall himself perfect, establish, strengthen
you. To him be the dominion for ever and ever. Amen.
HUMILITY, TRUST,
WATCHFULNESS, SUFFERING
1. This is the conclusion of Saint Peter’s epistle. It is an
exhortation to good works, such as a Christian, or believer, should practice.
It is evident that the doctrine of the Gospel is not such as is charged by
some, forbidding good works, or not earnestly commanding and urging them. Most
diligently and repeatedly it urges the doctrine of works – such works as are,
indeed, good works. There are in this epistle four natural heads which furnish
us four good sermons.
I. HUMILITY
2. The apostle has, in the verses immediately preceding our
text, exhorted the elders, that is, preachers, to be in their lives “ensamples
to the flock,” not “lording it over the charge allotted” to them, but using
their office for the service of others. And here in our text he exhorts the
others, especially the young, to “be subject unto the elder.” And, in general,
he admonishes all to “gird” themselves “with humility, to serve one another.”
So Paul likewise admonishes that we should honor one another. Humility is the
noblest and sweetest virtue love brings forth, and it is the most essential to
peace and discipline. But especially does it become and adorn the young, making
them pleasing and precious to God and men, bringing forth an abundance of good
fruits.
3. If mankind could be led so to believe this that the
virtue of humility would be generally practiced, it would be well everywhere.
This would be a beautiful world, filled with discipline and good works. I would
much prefer to see a city in which the young are reared in this virtue than a
hundred monasteries of barefooted and Carthusian friars, though they lived ever
so strictly. Alas! the greatest and most frequent complaint heard anywhere is
concerning the disobedience, wantonness and pride of the younger generation
found among all ranks. Therefore it is necessary to use all diligence that this
exhortation be instilled into the hearts of the young and urged upon them, in
the hope that it may benefit them.
4. First of all, Peter presents the divine command. We are
not left to our own good pleasure in the matter – to show humility or not, as
we please. God earnestly asks it of us, and asks that we do it lovingly and
willingly. Otherwise his anger will be poured out upon us and we will have no
happiness nor favor, not even among men. For everyone is a foe to pride and
arrogance. These offenses are condemned by the whole world, even by strangers
whom they do not concern. One may be guilty of pride and not see his own shame,
yet he cannot suffer it in another; he will hate and condemn that one. This
vice hurts no one save himself. He makes himself hateful and contemptible
before God and men. Everyone calls him a great, proud bag of filth and cries
shame upon him. God metes out judgment and scorn to him, witnessing that he
will not let this vice go unpunished, but will put the offender to shame. As
Peter here says: “God resisteth the proud.”
5. Men should be moved by the examples which daily come to
light in fulfillment of this passage. If we should have no regard for our own
honor and standing before the world, neither for the contempt and the curses of
all men; if the illustrious example of the noble character and eternal majesty
of God’s Son, our Lord, should not stir us (which ought to move us if we have
one spark of Christianity in us), as we behold his unspeakable and incomprehensible
humility which, rightly viewed, should melt the Christian’s heart – if all this
does not move us, we should be humbled by the many awful examples of God’s
fearful wrath which, from the beginning, he has hurled against pride.
6. What is more terrible than the
eternal, irreparable fall and banishment of once lofty angelic nature that
resulted when the devil robbed himself of the honor and glory enjoyed by the
noble blessed spirits, and of the contemplation of eternal God, and brought
upon himself everlasting and intolerable damnation by seeking to make himself
equal with God, and through similar pride, led the human race to its awful
fall? But what a blind, condemned creature are you, who, with your filthy,
shameful pride and haughtiness, become like the spirit of evil, thereby turning
all the world into your enemy and opposing yourself to the divine majesty,
before which even the angels must tremble! If you have no fear of losing the
favor and prayers of mankind, at least be afraid lest God send down upon your
head his lightning and thunder, with which he crushes iron, rocks, and
mountains, and hurl you forever into the abyss, as he hurled down the proud
spirit and his angels.
7. Saint Peter exhorts both those who are in the office of
the ministry, and other Christians, to whom God has given something, that they
abide in their calling and office and conduct the same humbly, gladly obeying
and serving others. Right here this vice of pride is the most hurtful to
Christianity. For its whole government, life and essence are so ordered by God
that no one should exalt himself and lord it over others, as the Pope, the true Antichrist has done. Only humility and deeds of
Christian love and service should prevail in all classes and in all offices and
works.
PRIDE OPPOSED TO
THE FIRST TABLE
8. Pride in this order of the Church is really and directly
opposed to the first table of the law. It is a genuinely devilish pride in
God’s name and Word on the part of such people as would be wise in matters of
faith and would lord it over God’s Word. They puff themselves up if, forsooth,
they have a gift more than others, and they hold God
and all men as nothing. This vice is common among the great, learned and wise
bishops and preachers. It prevails among those who learn of them and cling to
them, especially beginners who, inexperienced and undisciplined, are brought
into prominence. Such puff themselves up and boast: “I also am a learned
doctor. I love the Spirit and other gifts just as well as, and even in greater
measure than, these preachers.” So they think they deserve to be heard and
honored above others. They consider themselves so wise that all the world, in
comparison, are geese and fools. And the greater one’s gifts, the greater and more harmful such pride. It is common in other professions,
also. He who has a little ability, or bears the title of doctor, makes much ado
about it, and despises others. He acts as if what he has were not given him by
God, but as if it were his by nature and birth, and therefore he deserves the
praise and worship of all men. Such persons do not realize they are acting in
opposition to God, and that they will themselves plunge into the abyss of hell
before they can hurl God down from his heavenly throne.
9. See, from the examples of our own time, how God has
overthrown such people. Thomas Munzer, with his tumultuous prophets, and later
the Anabaptist faction, were proud of heart, would not listen to admonition,
and lo! suddenly they went down to ruin, not only in utter disgrace, but to
their own miserable and eternal loss and that of many people who had been
misled by them. So, too, there are at the present day many proud spirits. Some
dare not yet publicly show themselves. Such as have perceived that they are
learned, or are held in regard by men, thereupon grow boastful and, despite all
their skill and learning, abide without the Spirit and without fruit, even if
they do not work more harm in addition to bringing
themselves into condemnation.
10. Thus it is in all kinds of gifts and offices where men
are not Godfearing and humble. For example, those who are intrusted with the
civil government – princes, counselors, lawyers (where they are not
“theologians,” that is, Christians)mare so insolent and proud that they imagine
themselves alone to be the people, whom others are to reverence as gods. In
their pride, they despise God and men, and by their arrogance they lead the
land and the people to destruction. These have already the judgment upon
themselves that they, as God’s enemies, must be hurled down. For they have cut
themselves loose from God’s kingdom and grace; and the blessings of baptism and
of Christ, with his suffering and blood, are lost upon them.
11. We have now shown how pride conflicts with the demands
of the first table of the law. Men do not employ the spiritual treasures and
gifts to God’s honor nor to the good of their neighbors. Thus they mar these
gifts and, in their wicked course, go to the devil, into whose likeness they
have grown.
PRIDE OPPOSED TO
THE SECOND TABLE
12. Further, this vice is just as general in the sphere of
the second table of the law – among the common people and in the temporal life
of the world, each one boasting of himself and despising others. Prince and
nobleman think that all the world is nothing in comparison with themselves.
Commoner and peasant, puffed up because they have much wealth, imagine they
must defy everybody, and do good to nobody. These deserve to be spit upon by
all men. Such pride does not become them better than ornaments of gold or
silver would become an image of stone or a wooden block. Finally, the women,
with their foolish pride of dress, must not be forgotten. One prides herself on
being better or more beautifully adorned than her neighbor. She is, in truth, a
finely decorated goose. She imagines that no other woman equals her. Yea, there
is scarcely a house-servant or maid but brags over others.
13. In short, we have come to the point where all men, with
their insolence and boastfulness, seek to lord it over others. None will humble
himself to another. Each thinks he has full right to act as he does, and is
under no obligation to yield to others. And the civil government has grown so
weak that that there is no hope of restraining the haughtiness of all classes,
from the highest to the lowest. At last, God must strike with thunder and
lightning to prove to us that he resists such people and will not tolerate
pride. Therefore the young, who can still be led, should be exhorted and
trained, as far as possible, to guard themselves against this vice.
14. Peter uses for his purpose a peculiar term when he says,
“Gird yourselves with humility.” “Gird” has the meaning of being bound or
joined together most firmly; or, as a garment, most carefully woven through and
through so that it cannot tear. He illustrates by this term how Christians,
with all diligence, should strive after the virtue, and manifest and practice
it among themselves, as if upon them as a band it was a special obligation.
Thus, he says, must you be twined together and bound to each other, and your
hands clasped together. So must you be joined by humility, which cannot be
dissolved, dismembered, or torn, even though occasion be given one, here and
there, incited by the devil, or the evil word of someone else, to fly into a
passion, and grow defiant and boastful, as if to say: Must I suffer such things
at the hands of this man? But rather say to yourselves. We are Christians, and
must bear with each other and yield, in many things; for we are all one body,
and we are placed together here on earth for the sole reason that we may,
through love, serve one another.
15. And each should recognize his own weakness. He should
remember that God has given others also something and can give
them yet more, and that therefore he should gladly serve and yield to others,
remembering that he needs their help. Each one is created for the sake of
others, and we are all to serve one another. God gives the same grace and
salvation to all, so that none may exalt himself above his neighbor; or, if he
lift himself up, that he lose the grace conferred and fall into deeper
condemnation. Therefore we must hold fast to this humility, so that the unity
may not be destroyed. For Satan seeks to destroy this also, and uses every
possible means to lead people to despise each other and to be proud and
insolent in their treatment of each other. And these are things to which flesh
and blood, even without special incitement, are inclined. Thus humility is
easily and quickly lost if men are not alert to fight against the devil and
their own flesh.
THE BEAUTY OF
HUMILITY
16. Humility is one of the beautiful garments and ornaments
with which Christians should adorn themselves before God and the world. Paul,
in Colossians
17. By this virtue, true saints and Christians can better be
known than by monastic seclusion and holiness. It requires no great effort to
wear a gray cowl. It is not even such a great trial to lie on the ground at
night and to arise at
“For God resisteth
the proud, but giveth grace to the humble.”
18. As I have said above, he strives to show the earnestness
of God’s command. The command is accompanied by a threat. He does not simply
say, God punishes the proud, or God is hostile to them; but he “resisteth” them,
he sets himself against them. Now, what is the pride of all men toward God? Not
so much as a poor, empty bubble. Their pride puffs itself up and distends
itself as though it would storm the sky and contend against the lightning and
thunder, that can shatter heaven and earth. What can the combined might of all
creatures accomplish if God oppose himself thereto? And how does a miserable
man, whose heart is overwhelmed by a small pestilence, rise against the majesty
of heaven which can, any moment, cast him down into the abyss? What are earth
and ashes proud of? says Sirach, 10:9.
19. Is it not enough and more than
enough that other sin and disobedience are laid to our account, by which we
anger God and merit heavy punishment, without our trying further to provoke him
with our pride and haughtiness, so that he must arise in his majesty and resist
us? With other sins he can have patience, that he may exhort and incite us to
repentance. But if, in hardened impenitence, we defy and oppose him, he cannot
but rise up against us. Who is there that will bear
it, or be able to stand, when God sets his countenance and his power against a
poor man already subject, every moment, to death and the power of the devil?
THE CONSEQUENCE OF
PRIDE
20. From the beginning, innumerable instances in history
have proved the truth of this saying, “God resisteth the proud.” They show how
he has always overthrown and destroyed the proud world and has cast down the
haughty, scornful kings and lords. The great king of Babylon, Nebuchadnezzar,
was humbled when banished from his royal throne to the companionship of the
beasts of the field and compelled to eat grass with them, Daniel 4:30ff. Again,
remember how suddenly the great king Alexander was hurled down, when after the
victory and good fortune God had given him, he began to grow proud, and wanted
to be reverenced as a god? Again, there was King Herod Agrippa, Acts
21. The Pope, also, has ever, in devilish pride, exalted
himself, and in the temple of God set himself forth as
God. Further, in worldly pomp and pride he has lifted himself above all others.
He has even learned, from heathen emperors, as Diocletian and other tyrants, to
have men kiss his feet. Yea, he has forced emperors and kings to submit to this
humiliating act. What open, inhuman insolence and pride Pope Alexander the
Third practiced when, by threatening against him his empty ban, he compelled
the pious and mighty German emperor, Frederick Barbarossa, to prostrate himself
at his feet while he stepped upon him and said, Thou shalt tread upon the lion
and adder; and when the emperor protested against such shameful pride and said,
Non tibi, sed Petro (Not to thee, but to Peter), the Pope, with increasing
scorn, replied, “Et mihi, et Petro” (Both to me, and to Peter). This is pride
carried almost to its highest point.
22. The Turk, too, is prouder now than ever, and, I hope,
has reached the heights of pride, beyond which he cannot and shall not proceed.
Meantime, may he not attack and humble us! But it will come to pass, in the
end, that God will overthrow both pope and Turk through his divine power, and,
as Daniel says, without the aid of men. This word will not fail, “God resisteth
the proud.” Its truth must appear in human events, so that men may see what is
meant by the declaration, “God resisteth”; otherwise no one would believe it.
Though the Turk and all the world should be a thousand times more
proud and powerful, this should not help them when he who is above sees and
grows angry, and lifts his hand. He asks as little about the power of all
Turkish emperors and of the Pope as about a dead fly.
23. “It is a fearful thing to fall into the hands of the
living God,” Hebrews
“Humble yourselves,
therefore, under the mighty hand of God, that he may exalt you in due time.”
24. Peter shows in these words what true
humility is and whence it comes. The heart, through knowledge of its sin,
becomes terrified in the presence of God’s anger and anxiously seeks grace.
Thus a humility is born, not merely external and before men, but of the heart
and of God, from fear of God and knowledge of one’s own unworthiness and
weakness. He who fears God and “trembles at his word” (
Isaiah 66:5), will surely defy or hector or boast against nobody. Yea,
he will even manifest a gentle spirit toward his enemies. Therefore, he finds
favor both with God and men.
25. The cause of this, Peter says, shall be “the mighty hand
of God.” As though he would say: Ye may not do nor leave undone this thing for
the sake of men, but ye ought to humble yourselves under the hand of God. God’s
hand is powerful and mighty in a twofold respect: It dashes down and overthrows
the proud and self-secure, however hard and iron their heads and hearts may be.
They must languish in dust and ashes; yea, must lie despondent and desperate in
the anguish and torments of hell, if he touch them but a little with the
terrors of his anger. These are experiences through which the saints also pass,
and concerning whose severity they make lamentation. “For thine arrows stick
fast in me, and thy hand presseth me sore. There is no soundness in my flesh
because of thine indignation,” Psalm 38:2-3. “For I have eaten ashes like
bread, and mingled my drink with weeping. Because of thine indignation and thy
wrath: for thou hast taken me up, and cast me away,” Psalm 102:9-10. “I am consumed
by the blow of thy hand. When thou with rebukes dost correct man for iniquity,
thou makest his beauty to consume away like a moth,” Psalm 39:10-11.
THE REWARD OF
HUMILITY
26. In the second place, God’s hand is mighty to raise, to
comfort and strengthen the humbled and the fearful, and, as Peter says here, to
exalt them. Those who in terror have been cast down should not, therefore,
despair, or flee before God, but rise again, and be
comforted in God. God wants it preached and published that he never lays his
hand upon us in order that we may perish and be damned. But he must pursue this
course in order to lead us to repentance: otherwise we would never inquire
about his Word and will. And if we seek grace, he is ready to help us up again,
to grant us forgiveness of sins, the Holy Spirit, and eternal life. The Psalms
and the Prophets here and there speak of this. “Jehovah hath chastened me sore;
but he hath not given me over unto death,” Psalm 118:18. “Jehovah raiseth up
them that are bowed down,” Psalm 146:8.
27. God will “exalt you in due time,” says Peter. Though
God’s help be delayed, and the humbled and suffering seem to lie oppressed all
too long under God’s hand, and on that account to languish, nevertheless, let
them hold to the promise Paul has given: God “will not suffer you to be tempted
above that ye are able,” 1 Corinthians
“Casting all your
anxiety upon him, because he careth for you.”
28. What will become of him who lives a God-fearing and
humble life, suffering the insolence, pride and wantonness of the world? Or,
where will he find protection and defense, to abide in his godly ways? We see
daily how the pious are harassed and persecuted, and are trod on by the world.
The Apostle says: “Ye Christians must endure temptation and adversity, want and
need, both physical and spiritual, in the world, and your heart is oppressed
with anxiety and cares, and ye think within yourselves: O, what will become of
me? How shall I be supported? What if I should die ?”
(The world only concerns itself about how it may be enriched and be filled, and
anxious, unbelieving consciences would, through themselves and their own good
works, seek to have a gracious God and to die in peace.) “In view of all this,”
he says, “only hearken, I will counsel and instruct you aright as to what
disposition you should make of your troubles.” There is a brief passage in
Psalm 55:22 which reads: “Cast thy burden upon Jehovah, and he will sustain
thee: he will never suffer the righteous to be moved.” Follow ye this advice.
Let not your burden rest upon yourselves; for ye cannot bear it, and must
finally perish beneath its weight. But, confident and full of joy, cast it from
you and throw it on God, and say: Heavenly Father, thou art my Lord and God,
who didst create me when I was nothing; moreover hast redeemed me through thy
Son. Now, thou hast committed to me and laid upon me, this office or work, and
things do not go as well as I would like. There is so much to oppress and
worry, that I can find neither counsel nor help. Therefore I commend everything
to thee. Do thou supply counsel and help, and be thou, thyself, everything in
these things.
29. Such a prayer is pleasing to God, and he tells us to do
only what we are commanded, and throw upon him all anxiety as to the issue and what
we shall accomplish. As also other passages of Scripture declare: “Commit thy
way unto Jehovah, trust also in him, and he will bring it to pass,” Psalm 37:5.
No heathen, philosopher, jurist, if he have not God’s Word, can throw his care
and complaint upon God. He thinks that all the world, especially the great, the
wise, who rule, must accomplish everything by their own planning and
circumspection. And where trouble arises – for it is quite common for even the
greatest- and wisest people to make mistakes – he becomes a madman or a fool, and
begins to murmur and argue against God and his government, as though God’s rule
merited criticism. But such men receive their deserts when God permits their
calculations and hopes to fail, and lets the reverse obtain. For they will not
admit they have need of him. They think they have sufficient wisdom and power,
and that God must respect their plans. Thus, they spend their lives in many
vain, useless cares and projects, and must, in the course of their experience,
learn and confess, many a time, that the very opposite of their judgment is the
truth.
30. Christians have the rare faculty, above all other people
on earth, of knowing where to place their care, whilst others vex and torture
themselves and at length must despair. Such must be the consequence of
unbelief, which has no God and would provide for itself. But faith understands
this word Peter quotes from the Scriptures: “Because he careth for you.” It
joyfully meditates thereon and does and suffers faithfully. For faith knows
this to be its duty. Its trouble, however, it commits to God, and proceeds with
vigor against all that opposes. It can call upon God as a father, and it says:
I will do what God has commanded me and leave the result with him.
31. The Christian must take this course if he would proceed
safely and happily in matters of the highest import. In time of danger and in
the hour of death, when, with all his worrying, he cannot discover where he is
or how he is journeying, he must, with eyes, senses and thoughts closed to the
world, surrender himself in faith and confidence and cast himself upon God’s
hand and care and protection, and say: God has permitted me to live until this
hour, without my solicitude. Moreover, he has given me his beloved Son as a
treasure and sure pledge of eternal life. Therefore, my dear soul, journey on
in joy. Thou hast a faithful Father and Savior, who has taken thee into his own
hand, and will preserve thee.
32. The Christian Church collectively must so proceed in the
discharge of its high spiritual office, of which Peter speaks here, that no man
or creature, by his own wisdom and power, can sustain or accomplish any work.
No power, might, or protection that can comfort, or upon which one may rely, is
to be sought in the world. Wholly in God, and in God alone, must help be
sought. By his divine power God must uphold the Church. He has, from the
beginning, always and wonderfully preserved it in the world, in the midst of
great weakness, in disunion occasioned by schismatics and heretics, in
persecution by tyrants. And the government is wholly his, though he commits the
office and service to men, whom he would summon and use to administer his Word
and sacrament. Therefore, each Christian, especially if he fills such an office
and partakes of this fellowship, should be intent, in that whereunto God has
called and appointed him, upon serving God faithfully and doing that which is
commanded him. The anxiety respecting the Church’s continued existence and her
preservation against the devil and the world, can be left to the Lord. He has
taken this upon himself and thus has removed the burden from our shoulders,
that we might be certain of the permanence of the Church. If its preservation
were committed to human counsel, might and will, the devil, with his power,
would soon overthrow and destroy it.
33. Likewise, in every office and station, each one should
follow this counsel of Saint Peter. A prince should seek to protect his land
and people, to promote God’s Word, to maintain discipline
and peace, to do justice to every man, to punish the disobedient, etc.
Councils, officials, and those in authority should faithfully advise and direct
to this end. Pastors and preachers should rightly and fearlessly declare God’s
Word and truth. Every citizen and subject should be intent upon his work and
duty, and whatever, in connection therewith, is unusual he must simply commit
to God. But the world does not pursue this course. Each one says: Why should I
incur so much danger, opposition and hostility? Again, why should I labor and
toil for naught? I will not accomplish my work at any rate. In this spirit of
fear and worry, his proper office and work are delayed, or he is always
careless. But let such people know that they are not Christians, nor do they promote God’s kingdom or profit the
offices conferred on them. If they do not propose to mend their ways, they
should give up the office bestowed on them by God. It
is not enough to simply sit at ease in one’s office and accept the plaudits of
men. We all like to render esteem and honor to office and station. But know
this, that you are not in office to parade about in beautiful garments, to sit
in the front row, and be called “Gracious Master” and “Esquire.” You are to
conduct faithfully the office with which God has clothed and honored you,
regardless of human honor and profit, shame or injury.
34. But men are not generally inclined to believe and trust
God. They are not inclined to remember that he cares for us; that he has
assumed and must bear the greatest of burdens, which no man on earth can bear;
that he cared for us before we were born, and could still, of himself, execute
all things dispensing with all human help, but he prefers to accomplish his
purpose through human means, and to employ us as instruments in these divine
works – governing, punishing, teaching, comforting.
35. The world is particularly culpable in this matter of
pride. When divinely charged with some great work, it always seeks to
determine, in advance, by its own wisdom, all future danger and accidents, and
tries to anticipate them. The world looks for man’s help, and seeks friendship
and assistance wherever it can. It makes alliances, and resorts to other
schemes. It puts its trust in these and then considers itself strong enough to
meet opposition, and is sure of its cause by reason of its own efforts. This is
not showing faith in God. It is not committing our cause and all care for
ourselves to him. It is maintaining the cause through one’s own anxiety and
forethought. It is ignoring and disbelieving the fact that nothing can be
accomplished by one’s own vexed effort. No human wisdom has power to foresee
the future. If we looked back at the examples furnished by history, we should
learn how woefully human wisdom is deceived when it relies upon itself. The
results are not what was expected, but the very opposite.
36. The Scriptures give many pertinent examples of the kings
of Judah and Israel, whom the prophets often and severely rebuked because they
sought refuge and help among strange nations and kings. The prophets warned
them that they should not trust in human aid, but should do according to God’s
Word and command. They told them he would protect and uphold them. But the
kings would not hear. They continued to form friendships and alliances with the
kings of Egypt, Syria, Babylon and Assyria, and thus invited them as guests
into the land, whereupon the heathen kings came with force and led away captive
the inhabitants and laid everything desolate. That was their reward for not
heeding God’s Word; for not believing that he cared for them, and desired to
protect and defend them if they would but trust and obey him. The wisest and
most eminent, even among the heathen, have lamented, in the light of their own
experience, that they have been shamefully deluded by their counsels, even
though founded on the most careful deliberations. Nor can it be said that the
world has grown wiser in consequence of its own or others’ sufferings.
37. This exhortation is preached to no one except the few
who are Christians. They have regard for God’s Word, and, now humbled, have
learned that they should not rely on their own wisdom and reason, or upon human
help and comfort. They have come to the belief that God cares for them. So they
do what they know is right and are in duty bound to do, and suffer themselves
not to be hindered by such fears as possess the world concerning dangers,
injuries, and adversities. They commend all such things to God, and at his word
go right through with courage.
38. Let me illustrate from my own experience. What should I
have done when I began to denounce the lies of the indulgence system, and later
the errors of the papacy, if I had listened and given heed to the terrible
things all the world wrote and said would happen to me? How often I heard it
said that if I wrote against such and such eminent people I would provoke their
displeasure, which would prove too severe for me and the whole German nation.
But, since I had not begun this work of myself, being driven and led thereto by
reason of my office (otherwise I should have preferred to keep silence), I must
continue. I commended the cause to God and let him bear the burden of care,
both as to the result of the work and also as to my own fate. Thus I advanced
the cause farther, despite tumultuous opposition, than I had ever before dared
to think or hope.
39. Oh, how much good would God accomplish through us if
people could be persuaded, especially the eminent lords and kings, that what
Peter here says is true: “He careth for you !” How
much he could do if they believed that truth instead of seeking, through their
own wisdom and reason, to equip, strengthen, and compose themselves by aid of
human might and assistance, friendship and alliance, for the accomplishment and
maintenance of their cause! It is apparent that mortal plans fail and have
always failed, and that they accomplish nothing. God hinders and resists man’s
work when he will not trust him. Hence God can grant no success or favor to
that which is founded on human wisdom or on trust in human powers. This is a
truth men must finally perceive by experience, and they must lament because
they would not believe it.
40. Let him who would be a Christian learn to believe this.
Let him practice and exhibit faith in all his affairs, bodily and spiritual, in
his doing and his suffering, his living and his dying. Let him banish cares and
anxious thoughts. Courageous and cheerful, let him cast them aside; not into a
corner, as some vainly think to do, for when burdens are permitted to conceal
themselves in the heart they are not really put away. But let the Christian
cast his heart and its anxieties upon God. God is strong to bear and he can
easily carry the burden. Besides, he has commanded that all this be put upon
himself. The more thou layest upon him, the more
pleasing it is to him. And he gives thee the promise that he will carry thy
cares for thee, and all things else that concern thee.
41. This is a grand promise, and a beautiful, golden saying,
if men would only believe it. If a powerful ruler here on earth were to give such a promise, and were to demand that we let him have
all the concern about gold and silver and the needs of this life, how
cheerfully and contentedly would every one cling to such promise! But now a
greater lord says all this, one who is almighty and truthful, who has power
over the body and life, and who can and will give us
everything we need, both temporal and eternal. We should have in all this, if
we only believed it, half of heaven, yea, a perfect paradise on earth. For what
is better and nobler than a quiet, peaceful heart? For this all men are
striving and laboring. So have we been doing hitherto, running to and fro after
it. Yet it is found nowhere except in God’s word, which bids us cast our cares
and burdens on God and thus seek peace and rest. It counsels us to throw upon
him everything that threatens to oppress and worry us. God would not have
anxiety dwell in our hearts, for it does not belong there; it is put there by
the devil.
42. Therefore, a Christian, even though obliged to suffer
all manner of adversity, temptation and misfortune, can cheerfully go forward
and say: Dear Lord God, thou hast commanded me to believe, to teach, to govern
and to act; this I will attempt in thy name, and I will commend to thee
whatever may happen to me in the course of duty. There you have a man who is
equal to any task, and can do much good. For he is freed from the greatest
misfortune and has laid the heaviest weight upon God, whilst another man does
nothing except fill his heart with anxiety and gloom. This other can apply
himself to no good work. He becomes unfit both to do and to suffer. He is
afraid of every trifle and, because of his vexation or impatience, can do
nothing worth mentioning. What is the world doing now? Princes, lords,
counselors, citizens, and peasants – all want only power, honor, and wealth.
None desires to render service. Everyone fears that this or the other thing
might happen to him. Though the world never needed more careful rule than at
the present time, lords and princes, simply because they are such, idly sit
adorned with beautiful crowns, though they have received their trust from God
to discharge their princely office. For the world must be governed, the youth
must be educated, the wicked must be punished. But if thou desirest the honor
only, and art not willing to step in the mire, to suffer people’s displeasure,
and through it all learn to trust God and for his sake do everything, thou art
not worthy of the grace given for the accomplishment of a good and praiseworthy
work. In punishment, resting under God’s wrath, thou must remain unfit for
every good work.
“Be sober, be
watchful: your adversary the Devil, as a roaring lion, walketh about, seeking
whom he may devour: whom withstand stedfast in your faith.”
43. The apostle has set forth two things to be practiced
throughout the Christian life; namely, Christian humility – which is fear of
God – and faith and confidence in God. Now he admonishes his readers to battle
and warfare, that these blessings may be preserved. He shows us our enemy and
adversary who seeks to rob us of our treasure and deprive us of our salvation
and eternal blessedness. Hence he would say: Be not concerned about living a
life of earthly glory, and let not anxious cares fill your soul But be intent
on humbling yourselves before God. Trust in him. Let this be your care, that
you may abide in the grace of humility. Let it never be wrested from you. For
the devil seeks to instill these forbidden cares, and to produce disobedience
against God, that he may tear faith and God’s Word out of your heart.
WATCHFULNESS
ENJOINED
Therefore, you must not ignore these facts, and meanwhile
strive after something else. You are not to go along in false security or sleep
and snore as though there were no danger. You must rather know that you have
not been placed in a garden of roses here, but in the midst of heavy conflicts,
where you must be on your guard, always watchful and prepared for resistance.
For you have an adversary who is not insignificant or to be despised, but is
strong, mighty, and moreover wicked and ferocious. He does not fight with stone
and wood, destroying rocks and trees, but he has his eye fixed on you
Christians. He never grows tired or weary, but without rest and ceasing he
pursues you not only to spy upon you and to harass you, in which he can be
withstood, but he desires utterly to devour you.
44. His sole purpose and plan is to murder and destroy men,
spiritually and bodily; even as, at the beginning, when man had been created,
he led and cast him into death. He practices his schemes with awful and deadly
effect in the world against those who do not believe in Christ, and he will
never stop until the judgment day. One can perceive his incessant activity. He
bustles about and openly raves and roars against all Christendom. He uses for
his purpose the Turks, and other tyrants and godless people, not to speak of
the sorrow and murder he works by so possessing people that in their frenzy
they do themselves injury, or without cause murder others. He otherwise,
through wicked and shameful snares, leads men into misfortune and sorrow. In
short, the world is nothing else than the devil’s murderous cave, both
spiritually and physically. God, in order to somewhat hinder and restrain
physical murder, has ordained temporal government, parental and other
authority. These in their office are to be sober, watchful, and diligent. We
ought to thank God for his preservation of such authority, for otherwise there
would be no peace – everywhere on earth nothing but murder. Nevertheless, the
awful murder the devil perpetrates on those who are without God’s Word and
faith, is not thereby checked.
45. Some other defense and protection, then, another kind of
watchfulness, must be sought, in order that men may remain undestroyed and
unharmed in the presence of this bloodthirsty murderer. Of this Peter speaks
here to the little company of Christians, and says: Ye, through Christ’s blood
and death rescued from the devil’s lies and murderous intent, have been made alive and have been transplanted into the heavenly
life, like your beloved fathers, Adam, Abel, and others. They are no longer
under bondage to Satan, but live in Christ, though the body lie for a time in
the earth and truth and life must be supplied to their body and soul. But
because ye still dwell in the world, ye are exposed to all danger. Physically,
ye are yet in the murderer’s house; therefore ye must take good heed, that he
may not kill you again, and murder your souls dwelling in these mortal bodies.
It shall harm you none that the soul was ruined and the body is yet subject to
death. “Because I live,” says Christ ( John 14:19),
“ye shall live also.” However, ye must struggle if ye are to abide in the truth
and life. To this ye are appointed whilst ye live here on earth; otherwise ye
would already be in Paradise. But the devil has not yet been consigned wholly
to the punishment of his damnation, which will be at the last day, when he will
finally be cast down from his airy height, and from the earth, into the abyss
of hell. Then he will no more be able to attack us, and there will no longer be
cloud or veil between us and God and the angels.
SOBERNESS ESSENTIAL
46. In order, now, he continues, that ye may be saved from
his murderous designs, and may preserve the life you have begun, ye must be
sober and watchful; not only mindful of the body, but much rather of the mind
and soul. It is true that a Christian who is to resist
the devil must be physically sober, for a full hog and drunkard cannot be
watchful nor can he plan defense against the devil. Yet must a Christian much more guard himself, lest the soul become sleepy or drunken.
As the soul is burdened by the body when the latter is overwhelmed by
drunkenness, so, when the soul is watchful and sober, the body also is
temperate and prepared to hear God’s Word. But where the body is oppressed by
drunkenness, there the soul must first have been a drunkard, not heeding God’s
Word nor giving attention to prayer. Where the soul is drunken and drowned in
such security, it will not avail that the body suffer hurt by strict fasting
and selfmortification, after the fashion of the Carthusians and hermits.
47. Saint Peter, then, forbids not only bodily drunkenness,
but also drunkenness of the soul. One’s soul is drunk when he lives in carnal
security, without thought and anxiety as to whether he have and hold God’s Word
or not: when he asks no questions, either about God’s wrath or his grace; and
when he, moreover, lets himself be filled with the sweet poison of false
doctrine through the mob of evil spirits Satan employs for this purpose, until
he grows numb, loses faith and clear judgment and finally becomes overfull of
drunkenness and spews it out upon others.
48. The same thing results when men begin to be wise in
divine things by following human reason. Saint Peter aptly describes this false
doctrine with the expression, “cunningly devised fables,” 2 Peter
49. Again, other factious spirits travel about with worthy
sayings which they have heard from us – externals do not help souls; the Spirit
must do the work – and then they proceed to fling contempt on baptism and the
Lord’s Supper. So Thomas Munzer, with his seditious peasants, and the
Anabaptist rabble, went about, with great demonstration, preaching about the
shameful, wicked life of the world, especially of the authorities, declaring
that these were godless people and tyrants, and deserved God’s wrath and
punishment; that therefore men should depose and execute them, and establish a
new government, of only pious and holy people. These and similar things Peter
calls “cunningly devised fables.” They are exaggeratingly pretended to be the
product of great wisdom and art, and are rendered sweet and palatable to
reason. So has all idolatry, heresy, and false doctrine, from the beginning on,
prevailed, being fashioned and most beautifully adorned by people learned and
wise and held in the esteem of the world.
50. How admirable did the position of Arius and his
adherents appear in comparison with the true faith
concerning the divinity of Christ, when they declared that though Christ should
be exalted above all angels and creatures, and that all honor, dominion and
power in heaven and on earth belong to him, yea, that he is quite equal to God
– all this, yet he is not “homo-ousios”; that is, he is not in one undivided,
divine, eternal essence, which is of such unity that it could be imparted to no
one else. It would be too much to say that a man is God, etc. With such
pretense was a great multitude of Christians seduced. Even few bishops remained
in the pure doctrine and faith. And afterward this poison prevailed among the
wise people of Asia and Greece, until Mohammed, with his Saracens and Turks,
had miserably corrupted the greatest part of the world.
51. Likewise the Pope has adorned and colored with a
glorious form his abominations and idolatry, claiming for his order of service
that it is a meritorious and beautiful thing. Again, he calls attention to the
serviceableness of the beautiful, orderly government and power of the Church,
with its well regulated gradations of office and position – bishops superior to
the ordinary priests, and over the bishops Saint Peter’s chair at Rome. In that
chair is vested the authority for the convocation of general councils so often
as these may be necessary. These councils are to judge and decide in all
matters of faith, and their decisions everyone must follow and obey. Again, he
boasts what great service and consolation to the whole world is the work of the
priests in the mass, when they daily renew and offer to God the sacrifice made by Christ on the cross. This is the sweet wine in the
“golden cup” of the scarlet harlot of Babylon, with which she has made drunken all kings and nations, Revelation 17:2-4.
52. Where the devil finds those who give ear to such fables,
he takes them captive and so fills them with these falsehoods that they neither
see nor hear anything else. They think their belief is the only one, and they
will not suffer themselves to be instructed out of God’s Word. And so, in their
madness, without rightful intelligence of faith and all principles of pure
doctrine, they continue in their darkened mind, with their fantastic, lying
prattle, without repentance and amendment, having no grace to learn or do
anything good. This is amply proved by the example of all seditious spirits.
53. Therefore, Peter admonishes us to be “sober and
watchful,” especially in spirit, and to guard ourselves against this sweet poison
and these beautiful, adorned lies and fables of the devil. He teaches us how to
equip and defend ourselves against his wicked devices. “Whom withstand
steadfast in your faith.”
54. The true defense and resistance, in which we are to be
sober and watchful, is to be well grounded in God’s Word and cling firmly
thereto when the devil seeks, with his cunningly devised fables, born of human
understanding and reason, to overthrow our faith. Reason is the devil’s bride,
and always vaunts itself wise and skillful in divine things, and thinks what it
holds to be right and good must be accounted so before God. But faith holds to
God’s Word alone. It knows that before God, human wisdom, skill and power, and
whatever gifts and virtues man may have, count for nothing. Only his grace and
the forgiveness of sins in Christ has value. Therefore, faith can repel and
defeat all these fine pretensions and cunning fables.
55. Worldly dominion and authority boasts before God in this
fashion: My crown is a crown in God’s sight, for my power and sovereignty have
been given me by God. Therefore, whatever I say he must respect and regard as
valid, and everyone must endorse my words and actions. The wise philosopher or
jurist would thus give expression to his boasts and
pretensions: We are the learned, the Wise rulers of the world, and have
admirable laws and statutes. We have superior and beautiful doctrines
concerning good works and virtues. Men must listen to us and allow our judgment
to have precedence. He who can do, or does, such things as we have done is, in
God’s sight, superior to others.
FAITH, NOT WORLDLY
WISDOM, ESSENTIAL
56. No, dear man, says faith to this, I grant that the
things of which thou boastest have been ordained and corn firmed by God; but
they are not of value save for this temporal life. The world regards it a crown
to be known as wise. But in the presence of God thou shouldst lay aside thy
crown, let thy might and power, thy law and wisdom, go, and say: God, be
merciful to me a poor sinner! Reason has this advantage, that it is equipped
and adorned with God’s promise to confirm its rule here on earth and to be
pleased therewith; but with the provision that reason shall not interfere in
God’s government, or boast over against him. Let it be known that what is
called wisdom and prudence on earth, is foolishness before God. What in the
sight of the world is commended and honored as beautiful, valuable, as of honor
and virtue, is before God sin, and subject to his wrath. What on earth is
called life, is before God nothing but death.
57. If, now, the parental, governmental, and other authority
which he, himself, has arrayed and through his word established, and which is
even administered by Christians,
does not endure before him in that other life, how much less will he allow that
to stand which man has devised or subtly contrived out of his own head and
heart! Wouldst thou be wise and prudent, then cultivate these virtues in the
sphere appointed thee, in thy home, the State, and whatever office thou hast. In
these temporal things, rule as well as thou canst. Thou wilt find little enough
to help in all thy books, thy reason and wisdom. But when thou beginnest to
devise out of thine own reason the things of God, though they may all seem
trustworthy wisdom, yet, as Peter says, they are nothing else than fables and
lies.
58. For example, a monk’s words: Whoever dons a cowl can
lead a holy life, for he is cut off from the world, can banish all care and
sorrow, and can undisturbed, in peace and quietness, serve God – these words
appear wisely spoken, but at bottom they are nothing but unreliable and useless
chatter. This is proved from God’s Word, which teaches that God has forbidden
us to invent our own worship; also, that God would have us serve him in our ordinary
life and station and not by fleeing therefrom. Hence, such monkery can not be a
holy, godly life. In Psalm 119:85, we read: “The proud have digged pits for me,
who are not according to thy law.” That is, they preach to me about
praiseworthy things, and represent their cause as most worthy, in order to
overcome me. But when I look at their words aright, I do not find them to be in
accord with thy Word and commandments, which (says he) “are faithful.” A lie is
always beautiful. It attracts and pretends to be truth. It has, further, the
advantage that it can adorn itself from the wardrobe of God’s Word, and,
perverting the Word, can use it in an uncertain sense. On the other hand, the
truth does not so glitter, because it does not make itself plain to reason. For
example, a common Christian, a type of the brethren, hears the Gospel,
believes, uses the sacraments, leads a Christian life at home with wife and
children – that does not shine as does the fascinating
lie of a saintly Carthusian or hermit, who, separated from his fellow men,
would be a holier servant of God than other people. Yet the latter is useful to
nobody. He lets others preach and rule, and labor in the sweat of their brows.
GOD’S WORD THE
CHRISTIAN’S GUIDE
59. The one important thing, then, is to see to it that we
have God’s Word, and that we regulate all the teachings and claims of men in
accordance therewith. We will thus distinguish between the true and the false.
We must remember, also, that human reason holds a far inferior position to
faith and is not to be acknowledged as trustworthy, save as it is authorized by
God for temporal authority. He who has faith can easily perceive when reason
conflicts with God’s Word or seeks, in its wisdom, to rise
superior thereto; just as, in worldly things, each one in his station, office,
or calling, knows full well, when another attempts the same work, whether he
does it right or not. So every householder well understands that in his home
wantonness and wrongdoing on the part of the servants are not to be tolerated.
However, in divine things, reason can so attire and adorn itself as not to be
recognized except by one who, guided by faith, has a right knowledge of God’s
Word. Reason will not refrain from intruding, with its wisdom and prudence,
into the affairs of God, where it has no orders. Thus the devil creates endless
misery, as he did at the beginning in the case of our first parents. And yet
reason will not permit, in its own domain, the slightest interference of one
unskilled in reason’s code.
60. If a cobbler were to arise in the Church and censure the
people because they did not wear his make of shoes, and should try to convince
people that such a procedure was necessary to salvation, they would pursue him
out of the Church with shoes and slippers, and cry after him: Stay at home in
your shop with your shoes and lasts! What does that concern the spiritual
estate? But when a factious spirit stands up and in his supposed wisdom grunts
forth: I am a holy, pious man. I have a special illumination from the spirit.
Therefore do not believe what the others say, which is nothing but the dead
letter, that one person can be God and man; that a virgin can be a mother; that
a man can be cleansed from sin by water and the spoken Word, etc., – when he does this,
then there is no one to offer resistance. Reason then gains the victory if it
only claims the glory of guidance by the Spirit, of a holy life, etc., even
though God’s Word and faith are not present in their purity. Behold, what
mischief the Turk, with his Mohammed, has wrought and is still working, solely
by claiming the honor of worshipping the one God, and asserting that he alone
has the true God! He declares that only he and his
followers are God’s people on earth, to honor which God they war and fight
against the Christians. He presses his cause the more
vigorously because he has such large fortune and victory; so even many
Christians who come among them adopt their faith and become Turks. But none of
the Turks turn Christian.
61. Therefore, no other counsel can be offered for resisting
the devil and escaping destruction by him, than this, that we remain firm in
faith, says Saint Peter. One must have a heart which holds fast to God’s Word
and fully understands the same and holds it to be true.
For faith cannot exist or endure without the Word, nor can it hear or
understand aught else. One must separate the Word far from all reason and
wisdom, placing it above these. He must hold reason as nothing – yea, as dead –
in matters pertaining to God’s government and to how man is to escape sin and
eternal death. Reason must keep silent and give to
God’s Word alone the honor which belongs to the truth, “bringing every thought
into captivity to the obedience of Christ,” as Saint Paul says, 2 Corinthians
10:5. If reason is to be my teacher in these things, what need is there of
faith? And why should I not throw away all the Scriptures? We Christians, says Paul ( 1 Corinthians 1:20-21), preach something else and
higher than reason comprehends, for the wisdom of the world is mere folly. If
reason taught me that the mother of Christ is a virgin, the angel Gabriel might
have remained in heaven and kept silent concerning the matter. Your faith, says
Paul again ( 1 Corinthians 2:4), should not stand in
the wisdom of men, but in the power of God. Now you have seen the tricks and
wiles of the devil with which he seeks to devour you, which he bases on reason
as opposed to God’s Word.
62. Peter admonishes all Christians, especially the
preachers, how to defend themselves against the devil’s intrigues and
artifices, with which he seeks to capture them. In order that Christians may be
properly equipped, Saint Peter calls attention to two things: First, we must
know the enemy and realize his purpose; second, we must be armed to meet him
and defend ourselves, that we may stand before him and conquer. He is a
terrible, mighty foe, says Peter, and is the god of this world. He has more wisdom and more deceptive snares than all men, and can
so blind and unsettle reason that it will cheerfully believe and follow him. He
is, moreover, a wicked and bitter enemy to you who in Christ have life. He
cannot bear to see you Christ’s. He thinks and plots about nothing else than
your overthrow. And think not that he is far from you, or that he will pursue
you from a distance. He has encamped close to you and right around you; yea, in
your own territory – that is, in your flesh and blood. There he seeks how to
reach you, and overtake you when unguarded, attempting now this, now that.
Misguided faith, doubt, anger, impatience, covetousness, evil passions, etc.,
are points of attack – any place where he finds an opening or discovers that
you are weak. Therefore, think not that he is simply jesting. He is more furious and hungry than a famished and angry lion. He
does not purpose merely to wound or prick you, but wholly to consume you, so
that nothing of body or soul will remain.
63. Whoever would withstand such a foe must be equipped with
other armor and weapons than those furnished by human wit and understanding, by
human powers or ability. Your defense is nothing else, says Peter, than faith,
which holds and grasps God’s Word. And because the believer holds fast to this,
the devil can gain nothing. It is God’s truth and power, before which, with his
lying and murdering, he cannot stand; he must yield and flee. Therefore
Ephesians
64. If you would withstand these wiles, there can be no
other plan or counsel than this: Fight with God’s Word in firm faith against these
suggestions and allurements. Further, keep in mind both your former misery and
your present treasures of grace. Remember how you were once under God’s wrath
when, without fear of God and without faith, you were the devil’s own, subject
to all his will, and must have perished had not God, in boundless goodness,
forgiven you your sin and bestowed on you his grace. And now give
heed that you may not lose this treasure, to which end the Holy Spirit has been
promised you. You need not succumb if you remain in faith. Again, if you
experience weakness and suffer want, you are bidden to call upon him, certain
that he will hear you. The promise is: “If ye shall ask anything of the Father,
he will give it you in my name,” John
65. Peter would, with his admonitions, make Christians bold
and confident for resisting the temptations of the devil and defending themselves.
He would not have us feel terrified nor despair before Satan, even though that
wicked one press us hard through the instrumentality of the world and of our
own flesh, as well as by his direct onslaughts. We are not to fear though he
seem too strong for us, and though surrender to his prowess seems inevitable.
We are to have a manly heart and fight valiantly through faith. We must be
assured that, if we remain firm in the faith, we shall have strength and final
victory. The devil shall not defeat us; we shall prove superior to him. We have
been called of God and made Christians to the end that
we renounce the devil and contend against him, and thus maintain God’s name,
Word, and kingdom against him. Christ, our head, has already, in himself, smitten
and destroyed for us the devil and his power. In addition, he gives us faith
and the Holy Spirit, whereby we can wholly defeat Satan’s further wickedness
and his attempts to overthrow us.
66. A Christian should bear all this in mind, I say, and
learn to experience the strength and power of faith. So will he not yield to
temptation and enticement. Nor will he, from love of the devil or the world, to
his own eternal hurt, and for the sake of small temporal advantage, pleasure,
or honor, cast from him God’s grace and the Holy Spirit, and put himself again
under God’s eternal anger and condemnation.
“Knowing that the
same sufferings are accomplished in your brethren who are in the world.”
67. This is a very precious and comforting passage, the
truth of which Peter learned not only by inspiration of the Holy Spirit, but
from his own experience. One instance of his experience was when, in the
high-priest’s house, he thrice denied his Lord, and soon thereafter fell into
such anxiety and despair that he would have followed the traitor Judas had not
Christ turned and looked on him. It was for this reason that Christ, so soon
after his resurrection, first of all commanded that the glad tidings should be
announced to Peter. Christ also said to him, before all this happened: “Simon,
I made supplication for thee, that thy faith fail not; and do thou, when once
thou hast turned again, establish thy brethren,” Luke 22:31-32.
CONDUCT IN
SUFFERING
Peter makes faithful use of the present passage for his
readers’ comfort: Ye must expect, in the world, says he, to suffer many and
severe things, both in temptations of soul and body, against the first and the
second table of the law, Satan lying in wait for you with his deceitful and
murderous arts.
68. Weak Christians suffer beyond measure because they are
plagued and beset so constantly by the devil. Their afflictions so sorely
oppress them that they conclude that no one suffers so severely as do they.
Especially does this seem the case in the great spiritual temptations which
come to those endowed with peculiar gifts and who are called to positions of
prominence in the Church. So Paul often laments his great temptations, which
the common people do not understand and cannot endure. God, moreover, is
careful to lay on each one just the cross he is able to carry. Still these
sufferings are such that even the great and strong must languish and wither
beneath them were it not for the comfort God bestows. These troubles grip the
heart, and consume the very marrow, as the Psalms often lament.
69. Some of those living in cloisters, and other pious,
tender consciences, have learned by experience how hard such burdens are to
bear, especially in the darkness of the papacy, where they receive but little
genuine comfort. There are, also, some inexperienced and forward spirits who
have seen but have not understood these things, and who yet desire to be
regarded as people of large experience. When, however, the test comes, they are
found wanting. It is related of one of this class, who heard others bemoaning
their temptations, that he prayed God to let temptation visit him also;
whereupon God permitted him to be tempted with carnal lust. But when he found
he could not bear it, he again prayed God, asking that the burden of his
brother, whom he regarded inferior to himself, be given him. But when this
request was granted, he prayed yet more earnestly that
God would give him back his former burden.
70. Amid such temptations Peter comforts suffering
Christians by telling them that they are not the first, nor the only ones, to
be thus assailed. They are not to feel as if it were a wonderful, rare, unheard
of cross which they bear, or that they bear it alone. They are to know that
their brethren, the Christians of all times, and scattered through all the
world, must, because they are in the world, suffer the same things at the hand
of Satan and his minions. It assuages and comforts beyond measure for the
sufferer to know that he does not suffer alone, but with a great multitude.
71. It is true that in external
temptations this comfort is easily grasped, because of the knowledge of others’
experiences. But when Satan assails thee alone with his poisonous darts – for
example, when he tempts thee to doubt God’s grace, as if thou alone hadst been
cast off; or when he suggests horrible blasphemies, hatred of God, condemnation
of his government, and so tortures and fills with anguish thy heart that thou
art led to think that no man on earth is more
fearfully assailed than thyself – then
there is need to make use of this comfort which Peter offers thee and all
Christians. In other words, Peter would say: “My friend, let not the devil and
thy sufferings terrify thee or lead thee to despair. Thou shouldst know this
for a certainty, that thou sufferest not alone. No matter how shamefully he
attacks thee, he has done and is doing the same to others.” The devil seeks,
not only our own destruction, but also that of all Christendom. It is ever his
purpose to tear out of men’s hearts, in the midst of their sufferings, God’s
Word and faith. He would rob them of their comfort in Christ, and depict God in
the most horrible and hostile light, that the heart may have not one kind
thought regarding him. And he can do this; not only with lofty, refined, subtle
thoughts, but also by gross suggestions from without, before which a man must
fear and shudder. I, myself, saw and heard a girl who complained of a
temptation of this nature; namely, that while she stood in the church and saw
the sacrament elevated, the thought occurred to her: Lo, what a big knave the
priest is elevating. And she was suddenly so frightened at the terrible thought
that she sank to the floor.
72. Such terror and anxiety proceed from the fact that one
imagines that no one else has ever experienced such dreadful assaults. He
thinks he has a special, strange, and unusual affliction. Although it is true that men’s temptations differ and come from different
sources and one may imagine his own a peculiar kind, yet the sufferings and
temptations of all Christians are alike in this, that the devil tries to drive
them all from the fear and confidence of God into unbelief, contempt, hatred,
and blasphemy against God. Therefore, the apostles are accustomed to call
Christians’ sufferings a fellowship in pain and tribulations. They point all
men who suffer to the agonies of Christ our Lord, as the head and exemplar.
Peter says Peter
73. If one would speak of specially severe sufferings,
surely no human heart can comprehend, much less tell, how great and heavy were
the anxiety and sorrow of our first parents on account of their miserable fall
And what sorrow must Adam have witnessed during the nine hundred years of his
life in the experiences of his first son Cain, and his children! No man has
ever borne such a burden as lay on both parents for nearly a hundred years
after Abel’s death, until their third son was born. Truly, these nine hundred
years were a period of sorrow and misery. Perhaps, on the last day, we shall
discuss with this our father the solitary suffering of that time, of which we
know nothing. And we shall willingly confess that in sorrow’s school he stands
far above us and we have been only insignificant pupils. It must have been most
severe and dangerous for him, since he had no example before him of similar suffering
with which to comfort himself.
74. Likewise, if thou couldst rightly understand what the
other holy patriarchs, the prophets and apostles – especially Paul and Peter –
and later all the beloved martyrs and saints, have endured thou wouldst be
forced to say that all thy temptation and suffering are nothing in comparison.
But above all these must we reckon the experiences of the Lord Christ, whose
heart was so pierced by Satan’s fiery darts and bitter thrusts that the bloody
drops of sweat were pressed out of his body. He has gone before and surpassed
us on the way of sorrow. We, with all our suffering, can only follow his
footsteps.
OF TEMPTATION
75. Therefore, learn well this saying of Peter, and think not
that thou alone endurest this severe, fearful temptation and these onslaughts
of the devil. Remember that thy brethren, not only they who are dead – who also
have set thee a good example – but also those who live with thee in the world,
have suffered and do suffer such terror and distress. For they have the very
same enemy Christ and all Christendom have. Thou canst be glad and shout: God
be praised! I am not the only one that suffers, but with me there is a great
multitude, all Christians on earth, my beloved brothers and sisters, even down
to the last who shall walk this earth. And in this passage Peter comforts and
strengthens me, as Christ commanded him, who also has tasted of these sorrows,
and, indeed, in far greater measure than I and others have.
76. I have at times thought, in my trials, that I should
like to argue with Peter and Paul as to whether they were tried more severely
than I. For, when he can do nothing else, the devil resorts to the plan of
leading a man to fix his attention solely on his own affliction, and oppresses
him with the thought: No man has been so cast off by God, or has sunk so deep
into anxiety and distress. The devil has often so wearied me with such
arguments that at length I could offer no further opposition to him, but simply
turned him over to Christ, who can quickly silence him with arguments. If we
have not Christ with us, Satan proves far too strong for us. We cannot silence
him. He soon renders helpless all our skill, and slays us with our own sword.
77. Ah, these seditious leaders and other self-secure
spirits are poor, miserable people, who know nothing at all of this conflict!
They drown in their own imaginations, and think they are perfect. And some of
them are so shameless and without fear as to blaspheme, saying that God himself
could not take their virtue from them. The devil simply strengthens them in
these thoughts, and hardens them the more. This very
thing is a sign that they do not yet know the devil; they are already blinded
and taken captive by him, so that he can ruin them when he pleases.
78. Genuine Christians are not thus self-confident and
boastful when they are attacked. In severe conflicts and anxieties they labor
that the devil may not deprive them of the sword. I know that I am learned and have
seen something of what the devil can do; but I must bear him witness, from my
daily experience, that he can overcome me unless I am well established in faith
and have Christ in my heart. Thomas Munzer was so firm and inflexible, as he
thought, that he dared to say that he would not behold Christ, if he did not
himself wish to speak with him. But at last, when the devil began to attack
him, men saw what his pride and boasts were. No, they are not the ones to
accomplish anything, who go about so boastful, as if they had consumed the
devil. They do not see that they, themselves, were long since devoured seven
times over by him and are held fast in his jaws.
79. The heretic Arius was also secure and proud enough
against the pious bishops and Christians.
Yea, when he was punished for his error by his bishop, and admonished to
desist, he became the more obstinate. He complained
about the bitter persecution to which he was subjected. But his suffering was
that they would not approve his horrible blasphemy. Just so in every age the heretics and blasphemers, yea, even open murderers
and tyrants, pose as martyrs when they are not permitted to run against God’s
Word and against pious people. So confident do they try to be that they have no
fear of God. They count the devil a dead bee until, at length, he suddenly
seizes and destroys them in a moment.
80. But the poor, tempted Christians have need of the
comfort and the strength furnished by God’s Word. They must anxiously contend
lest they lose, in their hours of severe temptation, God, Christ, faith, and
Our Father. Therefore, the mission intrusted to Peter, to strengthen his
brethren, is most needful. So the same comfort was necessary in his own
temptations, and he was even given it beforehand by Christ, who declared that
he had prayed for him that his faith might not be extinguished nor fail, which
faith, however, from the time of his denial on to the third day did almost die, and scarcely the smallest spark remained. Hence he now,
as a true apostle, comforts those who are in the like fears and straits of a
sinking and expiring faith. He says to all the suffering and comfortless: My
dear brother, think not that thou alone sufferest distress and temptation. Many
of thy brethren have suffered quite as heavily, perhaps more
heavily. I, myself, have been as weak as thou canst ever be. If thou dost not
believe this, look and see what occurred in the house of Caiaphas, the
high-priest, when I, who protested my readiness to go with Christ into prison
and death, at a word spoken to me by a maid, fell, and denied and abjured most
shamefully my beloved Lord. For three whole days I lay in misery. I had no one
to comfort me and none who suffered equally with myself. I had no consolation
except that my dear Master gave me, with his eyes, one friendly look.
81. Therefore, no one should regard his distress and need as
too heavy and fearful, as if it were an entirely new thing, something which had
never been experienced by others. To thee it may be something new and untried.
But look about thee, at the great multitude of the Church, from the beginning
until this hour. The Church has been set in the world to suffer the attacks of
the devil, and without ceasing it must be sifted as wheat, as Christ’s words
suggest, Luke
82. When the devil plagues and assails thee with his
manifold temptations, refer him to Christ, with whom to dispute about the
severe temptations, the death struggle, the anguish of hell, etc. Comfort
thyself that thou art one of a great company of sufferers, past present and
future. O beautiful, glorious company! All under one lord and head, who took
from the devil his power and hell-fire. In short, thy affliction cannot prove
so great that thou wilt not find it paralleled in the lives of the apostles,
prophets, patriarchs and all the saints, especially of Christ himself; with
whom, if we suffer, let us not doubt, says Paul, that we shall “be also
glorified,” Romans
Third Sunday after
Trinity;
Luke 15:1-10
Parable of the Lost Sheep: A marvelously
comforting sermon that Luther first preached to the Elector of
King James
Version
Luke
15:1-10
Then drew near unto him all the publicans and sinners
for to hear him. And the Pharisees and
scribes murmured, saying, This man receiveth sinners, and eateth with them.And
he spake this parable unto them, saying, What man of you, having an hundred
sheep, if he lose one of them, doth not leave the ninety and nine in the
wilderness, and go after that which is lost, until he find it? And when he hath
found it, he layeth it on his shoulders, rejoicing. And when he
cometh home, he calleth together his friends and neighbours, saying unto them,
Rejoice with me; for I have found my sheep which was lost. I say unto you, that
likewise joy shall be in heaven over one sinner that repenteth, more than over
ninety and nine just persons, which need no repentance. Either what woman
having ten pieces of silver, if she lose one piece, doth not light a candle,
and sweep the house, and seek diligently till she find it? And when she hath
found it, she calleth her friends and her neighbours together, saying, Rejoice with me; for I have found the piece which I had
lost. Likewise, I say unto you, there is joy in the presence of the angels of
God over one sinner that repenteth.
1. This Gospel contains the teaching
we hold and boast of as our chief doctrine, which is called the true Christian
teaching, namely, the doctrine of grace and forgiveness of sins, and Christian
liberty from the law. It is a very loving and friendly admonition to repentance
and the knowledge of Christ. And it is ever a pity, that a godless, impudent
person should be permitted to hear such an excellent, comforting and joyful
sermon. And yet it is more sad, that every one graduates so soon in it and
masters it so that he thinks he knows it so well that he can learn nothing more
from it. Yet God, our Lord, does not permit himself to become vexed or weary in
repeating it yearly, yea, every day, and enforces it as though he knew nothing
else to preach, and as though he had no other skill or art. While we poor,
wretched people immediately become so overlearned, so satisfied, tired of it
and disgusted besides, that we have no longer a desire or love for it.
2. But before we take up the subject
taught in this Gospel, let us first examine what St. Luke gives as an
introduction to show what prompted Christ to preach the following sermon, when
he says: ”Now all the publicans and sinners were drawing near unto him to hear
him,” because they wanted to be near him to hear his word, and he expresses
freely and plainly what kind of people he had about him, namely, those who
openly lived as they should not live, and were called downright sinners and
wicked people. Thus it would appear that the Pharisees had sufficient reason to
blame him, because he, who pretended to be a pious and holy man kept company
with such low characters.
3. For at that time the men
scattered hither and thither through the land were called publicans, to whom
the Romans gave charge of a city, or of the revenue, or other duties or
offices, and required of them a certain amount of revenue; just as the Turks or
Venetians now assign a city or office to a certain person from which he must
give many thousands of dollars a year, and whatever he extorts over and above
that amount is his own. In this manner they proceeded. Those who collected such
revenue and tax proceeded so that they had a profit from it. And as this sum
thus appointed was large for each city or office, the officers extorted without
let or hindrance, so that they might enjoy more as their own; for their masters
were so close with them that they could not gain much for themselves, if they
desired to act justly end take advantage of no one. Hence they were reported in
all lands as being great extortioners in whom little good or honesty could be
found.
4. Thus the other great crowds in
general were called ”sinners,” who otherwise were worse people and publicly
lived in a shameful and wild way, in covetousness, adultery and the like. Such
drew near to Christ in order to hear him, since they had heard, that in the
light of his doctrine and his many miracles he was an excellent man.
5. Now, after all, there was a spark
or two of virtue and honesty in them, that they had a desire for Christ and
gladly heard his doctrine, and see what he did. Inasmuch as they well knew that
he was a good man, and heard nothing but good of him, both in words and deeds,
so that their doings did neither agree nor harmonize with his life; and yet
they feel no enmity against him, nor flee from him, but go to him, not to seek
anything evil in him, but to see and hear something good, and to hope that they
might become better.
6. The Pharisees and the scribes, on
the contrary, who were held and esteemed as the most pious and holy, were such
poisonous reptiles, that they were not only enemies of Christ, and could not
bear to see or hear him, nor suffer poor sinners to come to him and hear him
that they might be made better, yet they even murmured and blamed him for
harboring and receiving them, and said: Behold, is this that excellent and holy
man? Who will now say that he is of God, as he associates with such rogues and
wicked people? Yes, he is a ”wine-bibber and a glutton,” and they say in
another place, ”a friend of publicans and sinners.”
7. Such names he must bear from
these holy people, not because he was riotous or given to gluttony and
drunkenness, but only because he permitted them to come to him, and did not
thrust them from him nor despise them. For they thought he should have done so,
and should have gone forth in a gray frock with a sour countenance and remained
secluded from common people, and when he saw such publicans and sinners, he
should have held his nose and looked the other way, so that he would not become
polluted by them, as they themselves like holy people were accustomed to do. As
Isaiah, 65:5, writes of them: that they kept themselves so pure that they would
not dare to touch a sinner; as may also be seen in the example of Luke
8. Now Christ is also a little
self-willed and shows here that he is simply not to be dictated to by any one,
and that he will be free in all things, as we see also everywhere in the
Gospel, that a peculiar firmness or self-will is found in this man, who is
nevertheless at other times so mild a man, willing and ready to help, the like
of whom was never found on earth. But when they came to him with laws and
wanted to be his teachers, then all friendship was at an end, he starts and
bounds back, as when you strike on an anvil, and he speaks and does just the
contrary they demand of him, although they even say rightly and well, and have
God's word for it, as they do here where they come and say: You should do thus,
you should hold to the society of good people and not to sinners. This is a
precious doctrine taken out of the Scriptures; for Moses himself writes that
they should avoid the wicked, and put away evil from among them. They have the
text on their side, and come trolling with their Moses, and want to bind him
and rule him by their laws.
9. But, whether it be God's law or
the law of man, he will in short be unbound, like the unicorn, of which it is
said, that it cannot be taken alive, it matters not how you attempt it. It will
suffer itself to be pierced, shot and killed, but it will never submit to be
taken. Thus Christ also acts, although you approach him with laws to throw them
over him, he will not endure it, but he bursts through them as through a
spider's web, and gives to them besides a good lecture. As in Mat. 12:3, where
they blamed his disciples because they plucked the ears of corn on the Sabbath
day, citing the divine command to keep the Sabbath day holy; he turns it around
altogether and bursts through the commandment and proves besides, both by
Scriptures and examples, just the contrary. Again, in Mat. 16:22-23, where he
tells his Apostles how he shall suffer and be crucified, and when Peter with
good intentions comes forth with the law of love and sets before him God's
commandment and says: ”Be it far from thee, Lord; this shall never be unto
thee.” In this connection he also gives him a good strong reply, and handles
him roughly and unfriendly, and says: ”Get thee behind me, Satan; for thou
mindest not the things of God, but the things of men.
10. In short, wherever they begin to
deal with him only according to laws, he resents it and will be free from all
laws, and be the Lord of them all, by which he thrusts them from him, and will
observe no law at all, as though he were bound to keep it. And yet, on the
contrary, when it springs from himself no law is so trifling, but that he will
gladly keep it, yea, even much more than the law could demand, so that a more
willing servant could not be found, when he is left free without a master. Yea,
he even humbles himself as lowly as to wash and kiss the feet of Judas, his
betrayer, and even protects his disciples at night, as history relates of him,
and we may well believe, as he says himself, Mat.
11. This has been written for us as
an example, that we may learn what a true Christian man he is according to the
Spirit, and that we should not judge him according to the law, nor master him
according to our own shrewdness; for this reason also Christ is our Lord, that
he may make out of us such people as he is himself. And as he will not suffer
himself to be bound by any laws, but is Lord over the law and all things, thus
also the faith of a Christian church should not suffer it. For through Christ
and his baptism we are to be so highly exalted and liberated that our
conscience according to faith may know no law, but simply remain unmastered and
unjudged by the same, that nothing else may be so cheerful to us according to
the internal experience of conscience, than as though no law had ever appeared
on earth, neither ten nor one commandment, either of God, or the Pope, or the
emperor; but at all times stand in liberty, that we can say: I know no law, and
do not desire to know any.
12. For in this state and nature by
virtue of which we became Christians, all human works cease, and hence all law.
For where there is no work, there can be no law to demand work and to say: do
this, leave that; but we are through baptism and through the blood of Christ
simply free from all works, and justified by mere grace and mercy, and even
live before God alone by them. This is, I say, our treasure, according to which
we are Christians and live and stand before God. For how we should live
according to the outward life in our flesh and blood before the world, has
nothing whatever to do here.
13. Therefore a Christian must so
learn to rule his conscience before God as not to permit himself to be ensnared
by any law, but whenever his faith is attacked by the law, let him defend
himself against it, and act as Christ does here and in other places, where he
shows himself so firm, exceptional and odd, that neither Moses nor any legal
exacter can do anything with him, although he is otherwise the most humble, the
most gentle and friendly of men.
14. However, this is an excellent
and sublime art, which no one knows but he alone who was the master of it, who
was able to defy all laws and teachers of law. But we cannot attain to this high
degree, for the devil sports with our flesh and blood, when he attacks a man in
his conscience and makes him tell what he has done and not done, and disputes
with him both concerning his sins and piety. Here a man is drawn into a pit of
clay and deep mire, so that he cannot extricate himself, but only sinks deeper
and deeper. For it rests upon him as a heavy load and presses him down, so that
he is not able to rise above it, under which he goes on and consumes himself
with it, and can not obtain peace. As I also feel in my own experience, when
with my labor I can not extricate myself, although I labor incessantly, and
though I strangle myself to get out of the pit, that I might rise above the
law, and accomplish enough to compel it to be quiet and say: Well, you have
done sufficient, now I am satisfied with thee! But it amounts to nothing, for
it is such a deep pit and mire, out of which no one can emerge, even if he take
the whole world to his assistance, as all can bear me witness who have tried
it, and still daily experience.
15. Now the cause of this is that
our entire nature is so that it is in short inclined to be occupied with works
and laws and hear what they dictate and follow those who say: Why does he eat
with publicans and sinners? If he would eat and drink with us, then he would do
right. Again: Why do your disciples pluck the ears of corn and do what one
ought not to do on the Sabbath day? And they always act and dispute with the
law until it says: Now you are good. For it can not rise higher nor understand
anything better than that the doctrine of the law is the highest doctrine, and
its righteousness is the best life before God. Thus human nature remains in the
law, forever captive and bound. And as it lays hold and makes the attempt, it
can never quiet the law, so that it has nothing to demand or to punish, but is
compelled to remain captive under the law as in a perpetual prison. And the
longer human nature struggles and afflicts itself with the law, the worse it
becomes until entirely overcome.
16. What then am I to do when the
law attacks me and oppresses my conscience, because I am conscious of not
having done what it requires? I answer: Behold what Christ does here, he sets
his head against it, and grows firm, and allows no law to be forced upon him,
even though it be taken from the law of God. Thus you must learn to do, and
flatly say to it: My dear law, let your contention cease, and go your own way,
for I have nothing to do with thee; yes, just because you come to dispute with
me and inquire how good I am, I will not hear thee; for nothing avails before
this judge, with whom we now dispute, nothing what I am and shall do or not do;
but only what Christ is, gives and does. For we are now in the bridal chamber,
where the bride and the bridegroom should be alone, you have no right to enter
there, or speak on this subject.
17. However in this very way the law
still continues to knock and say: Yes,
nevertheless you must do good works, keep God's commandment, if you want to be
saved. Here answer again: Do you not clearly hear, that it avails nothing now
to consider this. For I have already my righteousness and the sum of all
salvation in Christ my Lord without any works, and I was already saved long
before thou camest, so that I have no need whatever of thee. For as I said,
where works are of no avail, the law also amounts to nothing, and where no law
is there is also no sin. Therefore nothing shall rule here except the bride
alone in the bridal chamber with Christ, in whom she possesses all things
together, and lacks nothing that is necessary unto salvation, and the law must
remain excluded with drums and trumpets, and courageously despised and banished
when it would attack the conscience. For it does not belong here, it comes out
of season, and wants to make a great ado where it should not intrude, for here
we are in the sphere of the article of faith; I believe in Jesus Christ, my
Lord, who suffered for me, died and was buried, rose again from the dead, etc.
Before him must give place the law of Moses, of the emperor and of God, and I
am to repel everything that would dispute with me about sin, right or wrong,
and everything I may do.
18. Behold, Christ would here
present to us such liberty, so that we as Christians according to our faith may
tolerate no other master, but only hold that we are baptized and called unto
Christ, and through him have become justified and sanctified, and say: This is
my righteousness, my treasure, my work and everything against sin and wrong,
which the law can do and bring against me. If you want another righteousness,
work, law, sin, then take them where you may, you will not find them in me. In
this way a man may defend himself and withstand the suggestions and temptations
of the devil, either referring to past or present sins; so that these two may
be kept wide apart, Moses and Christ, works and faith, conscience and the
outward life; so that when the law attacks me and would terrify my heart, then
it is time to give the good law a furlough, and if it will not go, bravely drive it away, and
say: Gladly would I do and promote good works where I can at the proper time,
when among the people; but here where my conscience must stand before God, I
will know nothing of them, in this only let me alone, and do not speak to me of
what I do or fail to do. Here I will not listen either to Moses or the
Pharisees, but my baptism and Christ only shall reign here in full sway, and I
will like Mary sit at his feet and hear his Word. But Martha must stay out and
go about in the kitchen and do her housework, and in short, leave the
conscience alone.
19. But how is it, if I still
continually have sin in me, that is certainly not right? I answer: It is true,
I am a sinner and do wrong; but I am not going to despair on that account nor run
straight to hell, or flee from the law; for I have still a righteousness and
work far above Moses, by which I apprehend him who has apprehended me, and I
cleave to him who has embraced me in baptism and laid me in his bosom, and by
his Gospel has promoted me to the fellowship of all his benefits, and commands
me to believe in him. Where he is, there I command the Pharisees, and Moses
with his tables, all lawyers with their books, all men with their works,
immediately to be silent and depart. For here no law has any right to accuse or
demand, although I have not done it nor can I do it, for in Christ I have all
things in abundance, whatever I need or lack.
20. Such, I say, is the Christian's doctrine
and skill, and it belongs only where Christ reigns, and the conscience acts as
in God's presence. But this is not preached to rough, impudent and light-minded
people, who understand nothing of it, and who as St. Peter says in his second
Epistle, 3:6, only confuse and pervert such doctrine to their own condemnation,
from which they take license to live as they please, and say: Ho! why shall I
do good works? What harm is it if I am a sinner? Has not Christ abolished the
law? Now, this too will not avail, for here you must view Christ from another
point, and observe what he further does. For here he himself says that he is
the man who seeks the poor lost sheep,
and besides proves it by his present deed, in that he receives publicans and
sinners, and preaches to them. Here you will see that he does a great deal more
than what the law has commanded, and by his example also teaches thee to do
likewise. He is so proud that he will not be under the law; and again he is so
willing that he desires to do much more than the law can require. Do thou also
likewise, and wait not first until you are driven and tormented with the law,
but do what you should of your own accord without the law, as St Peter
admonishes, 1 Pet.
21. For where the Gospel is truly in
the heart, it creates a new man who does not wait until the law comes, but,
being so full of joy in Christ, and of desire and love for that which is good,
he gladly helps and does good to every one wherever he can, from a free heart,
before he ever once thinks of the law. He wholly risks his body and life,
without asking what he must suffer on account of it, and thus abounds in good
works which flow forth of themselves. Just like Christ will not be compelled to
pick up a straw, but without compulsion he permits himself to be nailed to the
cross for me and the whole world, and dies for the lost sheep. This may indeed
be called work above work.
22. Therefore learn now carefully to
discriminate, both rightly to place and to divide these things, when it comes
to the test, and when the law and sin would dispute with the conscience, that
you courageously take the word out of the mouth of Moses and tell him to be
still, and order him out to your old man, whom you are to lead into the school
of Moses, that he may dispute with him and say: Listen, you are both lazy and
slow to do good, and to serve your neighbor. When you should praise Christ, you
rather drink a bottle of beer. And before you expose yourself to danger for
Christ's sake, you prefer to rob and cheat your neighbor wherever you can. For
the same lazy scoundrel who will not move, whose hands will not work, whose
feet will not go where they should, whose eyes are not chaste, here you may
take stones and smite the old Adam until he does move.
23. Therefore, when Moses attacks me
where it is right, I am to say to him, I will gladly hear and follow thee,
namely with my hands and life, aside from the faith and righteousness of my
conscience before God, there thou mayest reign like a schoolmaster amid the
servants of the family, and order me to be obedient, chaste and patient, to do
good to my neighbor, to help the poor, to praise and honor God, besides allow
myself to be disgraced and slandered for the sake of his Word, and suffer the
world to bring upon me all its torments. In all this I am well pleased, and am
willing to do even more than I am able as to the outward man. For Christ says
the spirit is willing, and more than willing, but the flesh is weak. For thus
he permits himself to be circumcised, to offer in the temple, to be scourged
and crucified, none of which was necessary for him, nor could the law demand
them from him. But should Moses go further, where he has no right, that is,
into my heart and conscience, there I will neither hear nor see him. For there
I have another great and unspeakable treasure, called Christ, with his baptism
and Gospel. In a word, what concerns the outer man, there Moses cannot burden
nor urge too much, but he dare not in the least burden the conscience. For where
the Spirit is who brings us Christ, he is above all law, as St. Paul says, 1
Tim. 1:9: ”That law is not made for a righteous man,” and yet he at the same
time does more than he is able to accomplish according to the flesh. For after
the flesh we are nothing but sinners, and as to our person we would of course
have to remain condemned under the law; but by virtue of Christ and baptism we
rise high above all law.
24. Thus let Moses carry on his
rough work, aside from Christ to urge those who are not Christians, or ever
spur the old Adam. For Christians he cannot thereby make either pious or
righteous; but of course he does this, namely, he shows them their duty, which
according to the Spirit they gladly do, and much more besides, except that the
flesh does not willingly follow nor obey the Spirit, so that on this account
they still need not be admonished and urged. But at the same time the
conscience must remain free, for the law has no right here before God to accuse
and condemn. Wherefore in Christianity such doctrine and admonition must be
upheld, as even the Apostles did, whereby every one is admonished and reminded
of the duty of his calling.
25. But Moses must be allowed to
have absolute rule over those who are not Christians, and burden them both outwardly
and inwardly, so that he may force and torment them to do what is right and
omit what is wrong, although they do it not gladly, like the licentious
multitude and stiffnecked people, who neither esteem nor understand the liberty
of Christ, although they can prate and boast of the Gospel, and yet they only
misuse it for their licentiousness. They should remember that they belong under
Moses. For they are not people who can grasp our doctrine. They go along so
securely and think they have no need of the Gospel, or that they know it well
enough; but it is only for those who thus dispute with the law because of their
sins and the wrath of God, and are frightened by it and feel their hearts say
to them: Woe is me! how have I lived? How shall I stand before God? And thus
they go about too timid and bashful, whereas others are too hard and
presumptious, so that they neither feel nor care for any law nor for their sins
and distress. Hence to both it is unequally distributed, so that those who
ought to have nothing to do with the law are the only ones to feel it and they
have too much of it; but the others, who only ought to feel it, do not concern
themselves about it at all; yes, the more you try to terrify them with the law
and the wrath of God, the harder they become. Therefore they need another
master, namely, the hangman and the sheriff to teach them; if they will not do
good in God's name, that they may be obliged to do it in the name of some one
else, and have no thanks for it, but receive hell-fire and all torments as
their reward.
26. On the contrary, Christ, here
and everywhere, as I have said, teaches us, who feel our sins and the burden of
the law, and would gladly be Christians, both by his example and his sermons,
to accustom ourselves to contend against it, and directs us from ourselves to
himself, and not to give place to the devil, who by the law would invade the
bride chamber of Christ, and sit in his place, that is, rob the conscience of
its joy and comfort, in order that he may force man into despair, so as not to
be able to lift up his head or heart to God. For this is called the Christian's
art, who should learn and know more than the vulgar, profane crowd can know and
understand, namely, that they are able to contend against and withstand the
devil, when he attacks us and desires to dispute with us with the aid of Moses;
so that we simply allow him no argument or conversation, but direct him from
Moses to Christ and stay with the latter; for he only goes about cunningly to
bring us from Christ under Moses; for he knows when he accomplishes this, he
has the victory.
27. Wherefore be on your guard that
you be not led from the way or be tempted out of your sphere; but, although he
already sets forth many things from the law, which is also God's Word, which
you are in duty bound to obey, you can answer him and say: Dost thou indeed not
understand that I will now neither know nor hear of any law? For we are now
within a sphere and on ground, where there is no question as to what I shall do
or leave undone. I already know well enough, that I have not done, nor do I do,
what the law requires; but here is the question, how may I acquire a gracious
God and the forgiveness of sins, and how shall I learn the article of faith
concerning Christ? Here I will abide in the arms of Christ and hang about his
neck, and creep into his baptism, God grant it, and let the law say and my
heart feel what they may. If we can only keep this chief part pure, and this
bulwark firm and well secured, then I will gladly do and suffer externally as
much as is laid upon me.
28. Behold, whoever learns this art
well is a truly perfect man, as Christ was, so far above all law that he might
also call St. Peter a devil, the Pharisees fools and blind leaders, and stop
the mouth of Moses and order him to keep quiet, and thus live entirely without
any law, and yet fulfill all laws and be proud and firm against everything that
would bind and lead him captive, and yet also of his own free self be
serviceable and subject unto all men.
29. But here we are always
deficient, that we can never properly learn this, for the devil lies in our
path and leads us so far that we pervert it and are only too willing and modest
to hear everything the law says and become frightened at it, when we should raise
our head and neither hear nor follow it. Again, in external matters, we are
only too liable to fall into license, when we should courageously keep down the
body and exercise it with the law, that it may be compelled to suffer
everything that causes it pain, because it still continually commits sin; yet,
so that sin here remain without, where it should remain, and have its Moses to
lay upon its back and oppress it. But internally no sin or law ought to reign,
but Christ alone with pure grace, joy and consolation. Then all things would go
right, and man would be prepared for every good work, both to do and suffer all
things with joy, with a glad and willing heart, out of good, honest faith in
the grace of God through Christ, [so that the conscience remain a master over
all laws, and the flesh be subject to all laws.]
30. Now, whoever can do such things,
let him thank God, and see to it, that he be able to do it only not too well or
loudly boast that he has great skill. For I, and those like me, can not yet
accomplish it as we should, although we have indeed tried it most and practiced
it the longest; for it is, as I have said, a skill that no one possesses but
Christians, all of whom must remain scholars and learn it all their lives;
except only those other secure spirits, who pretend that they alone know
everything, and yet with such pretended skill they know nothing at all, and
thereby have departed farthest from it. There is not a more vexatious thing,
nor a greater affliction or harm that can happen to Christendom than that
everything becomes full of factions and sects through such sophists; while they
are only people who serve neither God nor the world, and hear rightly neither
the law nor the Gospel, but securely despise the former and become disgusted with
the latter, and are always seeking some other doctrine. But we do not preach in
their behalf, for they are unworthy of it, and are punished by God so that they
can never learn it or derive any benefit from it, although they hear it; also,
that we nevertheless only retain it and that they take nothing of it from us,
except that they hear only an empty sound and noise of it.
This is the first part which Christ
here teaches by his own example; [how we should keep our conscience free from
all disputations of the law and from all the terrors of the wrath of God and of
sin]. Now let us examine this beautiful sermon of the Lord, where he begins and
says:
”What man of you, having a hundred sheep, and
having lost one of them, doth not leave the ninety and nine in the wilderness,
and go after that which is lost, until he find it?”
31. Christ the Lord is not only
firm, in that he refuses to obey their doctrine and despotism, but also shows
good reasons for doing so, and with great and fine skill overthrows their
objections and stops their mouths, so that they have nothing to say against it,
yes, he circumvents them by their own actions and example, and forces them in
their very hearts to be ashamed of themselves, that they demanded such things
of him and blame him in such weighty matters, which they themselves do in much
more trifling things, and wish to do them even with honor.
32. For how could he answer them
better than to say: You great masters and dear sophists, would you order and
teach me that I should thrust from me poor sinners who desire me and come unto
me to hear my words? While even you yourselves for the sake of one lost sheep
do much more, when among a hundred you miss a single one, you leave the ninety
and nine in the wilderness, that is, in the field with the shepherds, standing
all alone, and run after the one of the hundred and have no rest until you find
it, and this you call a good and praiseworthy deed, and if any one would reprove
you for it, you would consider him mad and foolish. And should not I, the
Saviour of souls, do the same for men as you do for a sheep, although there is
no comparison whatever between a soul and everything else that lives and moves
of all the creatures on the earth. Then should you not in your hearts be
ashamed of yourselves, to boss and reprove me in a work which is infinitely
better than the work you yourselves praise and are compelled to praise? So, if
you reprove me, you must first condemn yourselves.
33. This is called giving a good
answer, and in all honor putting them to silence, while he gives sufficient
reasons why he does not at all need their great authority, yea, he will not,
neither should he, endure it. And so they run on as is their nature, for they
obtain thus nothing but their own sins and shame. For it is truly a shame to
all masters, and an insufferable outrage, for them to attempt to dictate to
him, who is appointed of God Lord over all. But it ought to be as I said,
whoever desires to direct and judge a Christian, and lead him away from his
baptism and the article of faith in Christ, and to govern him by his wisdom and
laws, does not only make a fool of himself, but also causes abomination and
murder; for he defiles God's temple and sanctuary, and with a devilish outrage
invades his kingdom, where he alone should reign through his Holy Spirit.
Wherefore he fairly and justly deserves that God should also put him to sin and
shame before all the world, because he wants to be a master in the devil's
name, whereas Christ alone is master, and with his head he runs against him who
is too high and wise for him.
34. Therefore it is not a good thing
to trifle with Christians, for they are living saints, who are undisturbed
before all the world only because of their man whose name is Christ; for men
gain nothing in him at any rate, as he will not suffer others to teach and rule
him. So also a Christian can and should not suffer it, for if he suffers it and
gives place and yields to suggestions of this kind, where one would blame and
master Christ in him, or attack his faith with the law and doctrine of works,
then he is lost and fallen from Christ. Therefore let us only hold firmly to
him, and care not if the whole world outwits and masters us. For when we abide
in him and hold fast to the true sense of this article of faith, we will easily
overcome all such fanatics and put them to shame. For this Christ shall and
will remain uncorrected and without a master, but he alone will rule and reform
the whole world, so that they shall either by grace acknowledge him as their
Lord and Master, and themselves as fools, or without grace be exposed to shame
and utterly perish.
35. But, as I have said, this sermon
is much too good, sweet and comforting for the coarse, rough crowd, and the
mad, knotty mob, and so we do not preach it to them that they may know it; but
only to those who are in the terrors and anxiety of conscience, or in the
danger and toils of death, and when the devil disputes with them about their
sins, to drive them into melancholy and despair. To those this lovely picture
must be presented, that they may become comforted and joyful. But the rest, who
already live in drunkenness and know but very little of melancholy and
spiritual sorrow, are to be diverted to Moses and mister hangman and his
servants, and afterwards to the devil. For it is painted so very friendly and
much better than any man can paint it, and no one is so eloquent as to outline
it or equal it with words, but as much as possible it must be grasped by faith
in the heart. However, we must notice a little of it, so as to give an occasion
to meditate upon it.
36. Christ says I have a hundred
sheep, that is, the little flock of entire Christendom, from which number one
is lost and fallen from the communion of Christians. If you would know how it
is with my heart, only truly describe such a shepherd and his lost sheep!
37. For while the shepherd is merely
a man and tends the dumb animals, created to be slaughtered and killed, yet he
has such a sympathetic heart for his lost sheep, that he is in as great anxiety
to find the sheep as it is to find its shepherd. For as soon as the sheep
knows, as it does by instinct, that he is its shepherd, it is not at all
afraid, but runs up to him with all confidence, and walks along before him in
perfect trust. Yes, as soon as it only hears his voice, it bleats and runs
after him, and has no rest until it comes to him. And thus there is of course
the purest friendship and love between them both, and they have toward each
other only one heart and one mind; so that if the lamb could speak and pour out
its heart, it would desire nothing but its shepherd. Again, the shepherd has no
other cares and anxieties than how he may again find his precious pet, that has
gone from him and strayed away. He makes haste, and sends out servants wherever
he thinks it may be found, and never ceases until he has found it and brought
it home. For he knows well enough what a poor animal it is, as it can live only
by the help and under the protection of its shepherd, and can not at all care
for itself, but is wholly lost and must perish, if deprived of its shepherd,
and besides it is naturally fearful and inclined to stray; and as soon as it
leaves the way and loses the shepherd, it is at once discomfited and can not
rest, although it comes among other shepherds and sheep, and the stranger calls
it, yet it runs in its fright through briers and water and everything before it
until it falls a prey to the wolf or otherwise perishes.
38. But still it has in it the
virtue and good nature, that it holds with all diligence to its shepherd and
knows his voice so well, and when it hears it, it runs immediately to him, and
will not permit itself to be taken from him, though all the world may call and
coax. And though it be already lost or gone astray, still it has the hope as
much as instinct gives it, if it can only once again hear its shepherd, it would be cheerful and void of all care. Thus
the shepherd is not for the purpose, when he finds it again, to be angry at it
and thrust it away, or to cast it into the jaws of the wolf; but all his cares
and thoughts are, only to allure it in the most friendly manner and treat it in
the tenderest way, he takes it upon his shoulders, holds and carries it, until
he again brings it home.
39. The picture painted before us by
this creature of God is, how Christ shows his disposition toward us, what he
will do for us and what we may expect from him. For, as all this is true in
nature, much more is it true in the
40. For when a man has lost this
shepherd and does not hear his voice, it is with him exactly as with the lost
sheep, which always wanders ever farther and farther from him. And though be
even be allured and called by strange doctrines to run over to them and think
it is coming to its shepherd, yet it does not find him, but always runs from
one corner to another, and the longer it runs the farther it goes astray, and
it has no comfort nor help, until it again hears the voice of its true Shepherd
ringing in its ears. As also experience plainly shows us, and every one can
experience it in his own heart. For if the second article of the creed
concerning Christ be taken away or not taught, then here comes a factious
spirit, there a fanatic, where one perverts the sacrament of the altar, the
other baptism, and one preaches this, the other that, concerning strange
holiness of life, and each one entices the poor sheep to himself, and pretends
to be the Shepherd, by which the sheep strays more and more, until it loses the
way altogether.
41. Moreover, the devil also joins
in with his own thoughts, which he shoots into the heart: Ah, if you had done
this and that, or not done it! by which the heart becomes only more fickle and
erring, that it does not know whither to go. This certainly takes place when
Christ is removed out of sight, and the article of faith concerning him is not
taught. It matters not how they teach, advise and admonish, it will only be
worse and approach nearer destruction, unless the true Shepherd with his own
voice comes again to him.
42. Therefore we should now learn
rightly to know and recognize Christ our Lord, that we may not regard him as a
tyrant or an angry judge, as hitherto he has been preached to us, and as the
devil always presents him to the heart, as one standing behind us with a sword.
But as the little lamb naturally beholds its shepherd, not at all as one who
would frighten, hunt and strike it down, but as soon as it first sees him, it
becomes happy and obtains a hope as though it received help already, and needs
no more to fear or care, and runs straight up to him with all confidence.
43. Thus too, if our confidence is
to begin, and we become strengthened and comforted, we must well learn the voice
of our Shepherd, and let all other voices go, who only lead us astray, and
chase and drive us hither and thither. We must hear and grasp only that article
which presents Christ to us in the most friendly and comforting manner
possible. So that we can say with all confidence: My Lord Jesus Christ is truly
the only Shepherd, and I, alas, the lost sheep, which has strayed into the
wilderness, and I am anxious and fearful, and would gladly be good, and have a
gracious God and peace of conscience, but here I am told that He is as anxious
for me as I am for him. I am anxious and in pain about how I shall come to him
to secure help, But he is in anxiety and worry and desires nothing else than to
bring me again to himself.
44. Behold, if we could thus portray
his heart, and press it into our own heart, that he has such a gushing desire,
anxiety and longing for us, then we could not dread or fear him, but would
joyfully run up to him and abide with him alone, and hear no other doctrine or
teacher. For wherever a different doctrine comes, be it of Moses or others, it
will certainly accomplish nothing, except only to hunt us down and torment us,
so that we can find neither rest nor peace. Wherefore Christ also says, Mat.
45. We will gladly permit the
preaching of good works, the ten commandments and all other moral teaching; but
to preach to the conscience bound in torment and terror on account of its sins,
there shall positively be no other word preached except the Word of Christ. For
this is that poor lost sheep, which neither shall nor can have and suffer any
master, except this its only Shepherd, who does not deal with it by compulsions
and the requirements of the law, but in the sweetest and tenderest manner, and
takes upon himself the dear sheep with all its distress, sins and anxiety, and
himself does what the sheep should do, as we shall hear further.
46. But, as I have sufficiently said
before, we must well distinguish here between two kinds of preaching, or the
voice of Moses and the voice of Christ, that by no means you may permit any
Moses to come to the lost sheep, though his preaching be ever so excellent. For
if these things be confused and we attempt to comfort the troubled conscience
with the law thus: Be of good cheer, you have not committed murder nor adultery
and done any other outrage, or you have indeed meant it all good! This also is
comfort, but it will not last long nor hold out against the cuffs of the devil.
For this is nothing more nor less than a consolation with yourself, by which
the poor sheep is not benefited, for it remains astray and lost in spite of
this, and it can not help itself or come to its Shepherd.
47. However, if he is to be helped,
he must be shown the true Shepherd, who comes and seeks him to bring him home,
and let his voice be heard, then he can receive true comfort, so that he dare
answer Moses and say: I now no longer care either for thy comfort or terror,
and you may make me just as bad as you can, you may make me a murderer time and
again, and say I have hanged my father and mother; but now, because I am in
anxiety and terror before the wrath of God and eternal condemnation, I will
neither hear nor obey thee. For I myself feel and confess, that I am, alas, a
poor lost sheep; but this is my salvation and comfort in which I triumph, that
I have the Shepherd who himself seeks me, his lost sheep, and carries me on his
shoulders. Let us now discuss this, and not how good or bad I am, but, how I am
to come to Christ.
48. Therefore, all preaching must be
adapted to the capacity of the hearers. For I have said that this doctrine is
not suited to a carnal and hardened man, even as it does not profit to give a
hardy thresher sugar and costly delicacies, which are intended for the sick,
but give him a good piece of hard bread and cheese and a drink of water. But
other soft and delicate food reserve for the sick and young children, who
cannot digest anything hard. Thus you must also observe here how rightly to
divide and give each one his proper portion, like a prudent householder.
Likewise, that you hold fast to the preaching of Moses and the law, until you
find hard and vicious people, who live secure and without fear. These you must
permit to eat only the coarse food of common laborers, that is, to hear the
angry Moses, who thunders and flashes from
49. But wherever there are troubled,
weak hearts and consciences, which have now become lost sheep, there keep
silent about Moses and all the works of God, done under the law, and speak only
of the works done by Christ in the time of grace, and well impress the poor
conscience how he shows himself toward the lost Sheep; namely, that he is the dear, good Shepherd, who is so anxious
and concerned about the sheep that he drops everything and leaves all lay, only
that he may find it again, and never ceases until he brings it home. For it
grieves him that a man should remain in sin, fear and tremble; and he cannot
endure it, that he remains there and perishes. But he calls to thee with his
Gospel in the most friendly manner, that you should only come to him, and be
taken up and carried on his shoulders, and remain his dear sheep.
50. But that multitude must not be
called the lost sheep, which lives securely and riotously and do not concern
themselves whether God above is angry or laughs, for it is a wild goat that
will not be either led or protected. But those are called the stray, lost
sheep, whose sins oppress them and who struggle in the conflict of faith, where
there is no danger of losing Moses but Christ and his chief article of faith,
that is, where the conscience is in anxiety and worry as to whether God is
merciful to him? This is the true sheep which sighs and cries for its Shepherd,
and would be glad for help, as David says, Ps. 119:176: ”I am gone astray like
a lost sheep, seek thy servant,” etc. To those the sugar and this friendly
sweet refreshment tastes good, by which the heart is revived that it may not
despair, but that it may raise itself up again by such consolation, not through
Moses but in Christ; not in order to make Moses his friend or be able to quiet
his voice, but because he has a gracious God in his Lord and Christ. God grant
it. Let Moses abide with his comfort where he can.
51. Although it is also a fine thing
and should be so, that a man should not live contrary to the law, rob, steal,
murder, or do his neighbor wrong and cause him pain; yet such a life does not
give the heart true comfort, but only tickles the skin, which does not enter
the heart nor lasts. For when the devil comes and seizes the heart, he takes
away all such comfort, and although you have even done right, yet he of course
prefers tenfold against it, where you did the contrary. Yea, in the very best
works he can easily find much uncleanness, and turn everything to sin.
Therefore nothing can be built on such comfort, but only courageously cast it
away, and say: God grant, whether I be good or not, this I will reserve for its
proper place, when we come to teach and treat of works; but in this circle in
which I now stand, it avails nothing to treat of my works and goodness, but of
Christ and his works which he has done for me as his lost sheep. If now you ask
whether I am good, I will simply answer: No, and I do not want to be in this
circle of good people.
52. But if you ask whether Christ is
good, then without hesitation I can say yes, and present him as my
righteousness, and defiantly appeal to him. For in him I have been baptized,
and I have the seal and document here in the Gospel, that I am his dear sheep,
and he is my good and pious Shepherd who seeks his lost sheep, and deals with
it entirely without the law, demands nothing of me, neither drives, threats nor
frigbtens, but shows me pure sweet grace, and humbles himself beneath me and
takes me upon himself, that I may only lie on his back and be carried. Why
should I then fear the terrors and thunderings of Moses, or the devil besides,
because I am in the protection of that man who gives me his holiness and
everything he has, to possess it as my own, and who carries and holds me so
that I cannot be lost, because I remain a sheep and do not deny the Shepherd or
maliciously fall from him.
53. Thus you have this picture
presented in the most lovely manner it is possible to present it. But all this
is done only on account of faith. For the picture is indeed fine and full of
comfort, and is the truth itself. But it is wanting in this, that it is not
felt in experience as it should be. For while the sheep runs astray, that is,
when man feels his sins and they oppress him, and he does not know where to
stand, and the devil terrifies him; then only the contrary takes place, and he
cannot grasp that it is true, for all that he has here heard entirely departs
through his present feelings and experience. For the devil has so perverted his
vision that he sees nothing but God's wrath and indignation, by which his heart
is so burdened that he cannot raise himself above it or turn his eyes from it,
for he has so deeply sunk into it that he sees nothing else even in Christ than
an angry Judge, as he has been hitherto described and forced into all hearts by
the scandalous Papists as sitting alone on the rainbow with a sword in his
mouth.
54. For the real art and roguery of
the devil, which he practices on the poor wandering sheep, are that he perverts
this picture and makes a continual bawling in his presence, that he can no more
recognize his Shepherd, so that in Christ's name he might lead the man subject
to Moses, as he disputes about Christ just as he did before about Moses, so
that he indeed needs a strong faith that it is true, and a man first of all
must contend against himself on this account. For his own feeling is powerful
in itself, and the devil magnifies sin and terror so greatly, that nerve and
bone, and the heart in the body, could fail.
55. Therefore it is not so easily
learned as some imagine. When all is peace it is easily believed that Christ is
sweet and amiable, but when anxiety and terror break forth and overwhelm the
heart, then man is blind and wandering, and will judge only according to his
heart and feelings, to which he clings and confirms himself in his error, for
he is held captive in it, and cannot think otherwise but that it is as he feels
it, and yet it is not true.
56. Now this would be an art, were
he able to say to his heart: If You acknowledge yourself to be a lost sheep,
you speak the truth; but that you would on this account flee from Christ, and
imagine him to be a man who would hunt you down and frighten you, this is the
work of the sorry devil himself. For if you rightly behold and confess him as
your true Shepherd, you would neither be afraid nor frightened at him, but you
would run up to him with joy and confidence. For he is not present here to
condemn thee, but he comes to seek thee, to carry you on his back, to help and
deliver you from sin, error, the power of the devil and every misfortune. If
you now feel that you are a sinner and have deserved the wrath of God, then you
should just on this account the more earnestly cry and run to your dear
Shepherd, that he might deliver you, and you should not imagine him to be
anything else than the sheep does its shepherd, which cannot fear him, but is
glad and happy as soon as it sees and hears him, although it has strayed away
from him, and deserved on this account to fear him. But it knows full well that
he bears no anger or indignation against such a sheep, and can expect nothing
of him but love and every good thing.
57. Hence everything here depends
only upon this, that you rightly learn to look upon Christ according to the Word,
and not according to your own thoughts and feelings, for human thoughts are
frauds and lies, but his Word is true and cannot lie. For he has even proved it
by living deeds and examples, and daily proves it still throughout the whole of
Christendom. Wherefore we must only press the Word close to our hearts, and
knit ourselves into it and learn the art to reprove our own heart with its
lies, and set this article of faith against it. For this alone must remain
true, and everything opposed to it, must be false and a pack of lies. But this
is an art which I cannot master, and much less can other vain spirits, who
boast so much of it, as though they knew it all, if they have only heard it but
once, and yet they never taste or experience anything of it. For it is an easy
matter to speak and preach about it; but how difficult it is to prove it in
reality, which those thoroughly experience, who are earnestly concerned about
it.
58. Now this is the first
description of the lovely Christ, set forth by himself in this Gospel, that he
pours out all his heart and is so anxious for the sheep, that he goes after it
alone, leaving the ninety and nine; not to frighten or strike it, but to help
it and bring it home again, and to rejoice the wretched and sorrowful heart and
conscience by his sweet and friendly voice, so that on both sides there is
nothing but hearty love and joy for each other, that you can see what great
love and pleasure you thereby afford him, when you cleave to him with the whole
heart and look to him for every good thing.
59. You see in the second place how
he pours out his joy and unspeakable goodness by external signs and gestures of
every kind, and how, when he has found the sheep, he shows himself so friendly,
for he does not deal with it at all according to his own law or force, to which
indeed he has a right, to drive it before him like the other sheep, and leave
it go alone. On the contrary he lays hold and puts it on his shoulders and
carries it himself the whole way through the wilderness, takes all the labor
and trouble upon himself only in order that the sheep may have rest and a home,
and he does it gladly and heartily for he is full of pure joy, only because he
once more has it in his care. And observe also how well it is with the sheep, how
it lies in all peace and safety upon the shoulders of its Shepherd, and how
well pleased it is that it lies so softly and does not need to travel, is safe
and without care, both from dogs and wolves, that is, from all error and lies,
danger and destruction. This is indeed a friendly painting, excellent, lovely
and refreshing to behold.
60. For just so Christ our Lord does
when he delivers us, which he once did bodily by his sufferings and death, but
now he continually does in power and spirit by his Word. In this way he lays us
on his shoulders, carries and defends us, that we may be safe from all danger
of sin, of death and the devil; although they even terrify us, and act as if
they would tear us away and devour us. For being thus carried is our salvation,
and we remain safe from every peril and need fear nothing; just like the
precious lamb that lays on the shoulders of the Shepherd will not let itself be
disturbed, although the dogs already like fiends bark, and the wolf lurks
about, while it hangs its head without any care and sweetly sleeps. So we do
also, if we stand and abide in this article of faith: I believe in Jesus
Christ, our Lord, who suffered, died and rose again for us, etc., then we need
not worry about being lost, or that the devil can devour us, though he even
opens his jaws ever so wide. For we are not then on our own way, nor do we walk
with our own feet, but hang about the neck of our dear Shepherd and lay upon
his back, where we are entirely safe. For although sin, death and hell appear
ever so wicked and terrible, they cannot devour him; otherwise we poor sheep
would too soon be lost and destroyed.
61. For even as the sheep cannot
protect or provide for itself that it go not astray, unless the shepherd
continually directs and leads it in the way; and when it has strayed and is
lost, it cannot of itself find the right way or come to its shepherd, but the
shepherd himself must go after it, and seek it until he find it, and when he
has found it, he holds and bears it upon his back, that it may no more be
frightened away from him, hunted or seized by the wolf. So we too cannot either
help or advise ourselves, that we may obtain rest and peace of conscience, and
escape the devil, death and hell, unless Christ himself brings us again and calls
us to himself by his Word. And when we come to him and are in a state of faith,
even then we are not able to keep ourselves in faith or be steadfast, unless he
himself by his Word and power holds and carries us, because the devil every way
and without ceasing watches for us, end lurks, round about us like a roaring
lion, as St. Peter In 1 Pet. 5:8 says, to devour us. So that here it avails
nothing whatever to boast of our free will and strength, either to begin or
continue our return to the Shepherd, and to abide with him, but Christ alone,
our Shepherd, must do everything.
62. But now we are certain of this,
that as long as we lie around the neck of Christ, we shall be safe from all
terror and misfortune. For he will certainly not permit us to be torn from his
neck, norr will he cast us off, because he is so happy and of good cheer that
he once again has his sheep, and can bring it back to the rest of the flock. In
short, there is nothing here of terror, driving and commanding, but a simple
friendly carrying and a mere life of grace, by which he cares for his sheep in
the tenderest manner. On the contrary, Moses, not like a shepherd of poor, weak
sheep, but of rough, strong cattle, with his staff and rod drives his herd
before him a three days journey into the wilderness, Ex. 3:1, until they become
weary; for such treatment is proper for hardened and proud people.
63. Even we also, when we come under
Moses, namely, according to the flesh and the external life, must then go
ourselves and do what the law demands. But according to our faith we must not
suffer any work to be forced upon us or required of us, but only permit
ourselves to be carried and raised up most tenderly, not on horse and chariot,
but on his own back and shoulders. Which, as I said, is done, when he permits
his Word to be preached unto us, that he died for us, and bore our sins in his
own body on the cross, and put the devil with death and sin under his feet, and
has led us unto eternal life, and always carries us as long as we live, so that
we need not look to our life, how good and strong we are, but only lie upon his
shoulders. For in this circle or article of faith we need not be troubled about
any sin, death or life, but we have all things in Christ who carries and
defends us.
64. Now he is not satisfied with the
two parts, that he so lovingly seeks the lost sheep, and carries it so gently
and with joy; but also when he brings it home he appoints a special feast and
season of joy, and calls together his friends and neighbors that they may
rejoice with him. Yea, he makes such a great jubilee, that God in heaven
together with all the heavenly hosts and all creatures rejoice over one sinner
that repenteth. By this he shows and explains who it is that is called a lost
sheep, namely, the sinner who repents, that is, who feels his sins and is
heartily sorry on account of them, and would gladly be free from them and come
to Christ and amend his life, which is called having a miserable, sorrowful
heart and an afflicted conscience, which the devil attacks, that it might
perish with sorrow and sadness. For Christ is such a man who seeks and carries
no sheep except that which is lost and knows no refuge or help of its own.
65. And now consider, how could he
preach still more friendly and comfortingly, or what more should he do to make
the heart joyful, and awaken a strong confidence in him? Since we see such a
Shepherd, we miserable sinners are painted forth by him, who so unwillingly
loses his sheep and so anxiously seeks it, and when he has found it carries it
with all joy, and spreads forth such joy that all the angels and saints in
heaven, yea, and all creatures rejoice and smile over us so friendly, that even
the sun must shine much more lovely. For as it is natural that when a man is
sorrowful, the sun and everything looks dark to him, and again when the heart
is happy, then man appears twice as joyful, and everything looks to him lighter
and brighter.
66. Now he who can firmly believe
this, shall also receive true consolation and joy in and through Christ the
Lord, because he has here the certain promise, that if he cleave thus unto
Christ, and permit himself to be carried on his shoulders, that he is a dear
guest in the kingdom of heaven, and will be received with great joy.
67. But we have altogether a
different feeling in the sorrow and melancholy of the conscience, when the
heart cannot think otherwise than that every angel stands behind us with a
drawn sword, so that we can have no good cheer either from God or angels, that
even some cannot behold any creature with joy, and fear the friendly sun
itself, yea, every leaf that stirs. All which arises from tormenting and
consuming themselves with their own thoughts, from which they would gladly
disentangle themselves, and labor so much and feel so good that they need not
fear; but by this they only make the evil worse.
68. But if you desire to possess
true comfort and joy in your soul, then only learn to impress this lovely
picture and word of this Gospel in your heart, that you may seek it where it is
to be found, namely, in Christ, and nowhere else. For in this man you will find
all things, if you only remain under his protection and lie still upon his
shoulders. But whatever joy may be sought outside of him, never enters the
heart, even if you took to your aid all creatures, and had in one place the joy
and pleasure of the whole world.
FOURTH SUNDAY AFTER
TRINITY
ROMANS 8:18-22
ROMANS 8:18-22.
For I reckon that the sufferings of this present
time are not worthy to be compared with the glory which shall be revealed to
us-ward. For the earnest expectation of the creature waiteth for the revealing
of the sons of God. For the creation was subjected to vanity not of its own
will, but by reason of him who subjected it, in hope that the creation itself
also shall be delivered from the bondage of corruption into the liberty of the
glory of the children of God. For we know that the whole creation groaneth and
travaileth in pain together until now.
CONSOLATION IN
SUFFERING, AND PATIENCE.
1. Paul’s language here is peculiar. He speaks in a manner
wholly different from the other apostles. There is something particularly
strange about the first sentences of the passage. His words must be faithfully
studied and their meaning learned by personal experience. The Christian life
consists altogether in the practice and experience of what the Word of God
tells us. He who has no experimental knowledge of the Word will have but little
conception and appreciation of Paul’s words here. Indeed, they will be wholly
unintelligible to him.
2. Up to the point where our text begins, Paul has been
assuring us in this epistle that through faith in our Lord Jesus Christ we
attain the high privilege of calling God our Father; that the Holy Spirit bears
witness in our hearts of our sonship, and makes us bold enough to come, by
faith in Christ the Mediator, joyfully before God, trusting him to fill and
bless us. Then Paul draws the conclusion, first, that we are children of God;
next, he says: “If children, then heirs; heirs of God, and joint-heirs with
Christ.” The second conclusion is the outcome of the first. For the reason that
we have the boldness and assurance to call God our Father in sincerity and
nothing doubting, we are become not only children but heirs, heirs of God and
brethren to Christ, joint-heirs with him. But all this, as Paul says, is true “if so be that we suffer with him” ( Romans 8:7).
3. The high prerogative of heirship, Paul faithfully
enjoins, is dependent on a sacred duty. Let him who would be Christ’s brother,
and joint-heir with him, remember he must also be a joint-martyr and
joint-sufferer with Christ. The apostle’s meaning is: Many are the Christians,
indeed, who would be joint-heirs with Christ and gladly enjoy the privilege of
sharing his inheritance, but who object to suffering with him; they separate
themselves from him because unwilling to participate in his pain. But Paul says
this will not do. The inheritance follows only as a consequence of the
suffering. Since Christ, our dear Lord and Savior, had to suffer before he
could be glorified, we must be martyrs with him, with him be mocked by the
world, despised, spit upon, crowned with thorns and put to death, before the
inheritance will be ours. It cannot be otherwise. A consistent sympathy is
essential to Christian faith and doctrine. He who would be Christ’s brother and
fellow-heir must also suffer with him. He who would live with Christ must first
die with him. The members of a family not only enjoy
good together but also share in their ills. As the saying is, “He who would be
a companion in eating must also be a companion in labor.”
4. Paul would earnestly admonish us not to become false
Christians who look to find in Christ mere pleasure and enjoyment, but to
remember that if we are to participate in the “eternal weight of glory” we must
first bear the “light affliction, which is for the moment.” 2 Corinthians
5. And in the verse preceding our text he tells us that as
our blissful inheritance through brotherhood and joint-heirship with Christ is not
a mere fancy and false hope of the heart, but a real inheritance, so our
sympathy must amount to real suffering, which we take upon ourselves as
befitting joint-heirs. Now Paul comforts the Christian in his sufferings with
the authority of one who speaks from experience, from thorough acquaintance
with his subject. He seems to view this life as through obscurities, while
beholding the life to come with clear and unobstructed vision. He says:
“For I reckon that
the sufferings of this present time are not worthy to be compared with the
glory which shal be revealed to usward [in us].”
6. Notice how he turns his back to the world and his face to
the future revelation, as if seeing no suffering anywhere, but all joy. “Even
if it does go ill with us,” he would argue, “what indeed is our suffering in
comparison with the unspeakable joy and glory to be revealed in us? It is too
insignificant to be compared and unworthy to be called suffering.” We fail to
realize the truth of these words because we do not see with our bodily eyes the
supreme glory awaiting us; because we fail to grasp fully the fact that we
shall never die but shall have a body that cannot
suffer nor be ill. If one could conceive the nature of this reward he would be
compelled to say: “Were it possible for me to suffer ten deaths by fire or
flood, that would be nothing in comparison to the future life of glory. What is
temporal suffering, however protracted, contrasted with eternal life? It is not
worthy to be called suffering or to be esteemed meritorious.”
7. In this light does Paul regard suffering, as he says, and
he admonishes Christians to look upon it similarly. Then shall they find the
infinite beyond all comparison with the finite. What is a single penny measured
by a world of dollars? though this is not an appropriate
comparison since the things compared are both perishable. The suffering
of the world is always to be counted as nothing measured by the glorious and
eternal possessions yet to be ours. “I entreat you, therefore, beloved brethren,”
Paul would say, “to fear no sufferings, not even should it be your lot to be
slain. For if you are actually joint-heirs, it must be your fortune, a part of
your inheritance, to suffer with others. But what is your pain measured by the
eternal glory prepared for you and obtained by the sacrifice of your Savior
Jesus Christ? It is too insignificant to be contrasted.” So Paul makes all
earthly suffering infinitely small – a drop, a tiny spark, so to speak; but of
yonder hopedfor glory he makes a boundless ocean, an illimitable flame.
8. Why cannot we take his view of the insignificance of our
afflictions and the magnitude of the future glory? The extravagance of our
conduct is apparent in the fact that but a harsh word uttered by one to his
fellow will make the injured one ready to overturn mountains and uproot trees
in his resentment. To them who are so unwilling to suffer, Paul’s word of
encouragement here is wholly unintelligible. Christians are not to conduct
themselves in this impatient manner. It ill becomes them to make extravagant
complaint and outcry about injustice. “But,” you say, “I have truly suffered
injustice.” Very well, so be it. But why do you make so much of your sufferings
and never give a thought to what awaits you in heaven?
Why not exalt the future glory also? If you desire to be a Christian, truly it
will not do to conduct yourself in this impatient manner. If you must air your
grievances, surely you may do it quietly and decorously.
9. In this life it must be otherwise than in the life of
glory. If you essay to be a joint-heir with the Lord Jesus Christ and do not
suffer with him, to be his brother and are not like unto him, Christ certainly
will not at the last day acknowledge you as a brother and fellow-heir. Rather
he will ask where are your crown of thorns, your cross, the nails and scourge;
whether you have been, as he and his followers ever have from the beginning of
time, an abomination to the world. If you cannot qualify in this respect, he
cannot regard you as his brother. In short, we must all suffer with the Son of
God and be made like unto him, as we shall see later,
or we shall not be exalted with him in glory.
10. Upon this same topic Paul addresses also the Galatians ( Galatians 6:17): Henceforth let no one confuse
me, say nothing to me about the doctrine that friendship is rewarded on earth;
for I bear branded on my body the marks of my Lord Jesus Christ. His reference
is to the signs in ancient paintings of Christ, where the Savior was
represented as bearing his cross upon his shoulders, with the nails, the
scourge, the crown of thorns and other emblems in evidence. These marks or
signs, Paul instructs, all Christians as well as himself must exhibit, not
painted on a wall but branded in their flesh and blood. They are made when
inwardly the devil affrights and assails us with all manner of terrors and
overwhelming afflictions, and at the same time outwardly the world slanders us
as heretics, laying her hand to our throats whenever possible and putting us to
death.
THE REWARD
Such marks, or scars, for Christ the Lord, Paul admonishes
all Christians to exhibit. Thus he encourages them not to be terrified though
they suffer every conceivable wrong, such as our brethren here and there have
suffered now for several years. But brighter days are in store for us when once
the hour of our enemies and the power of darkness shall come. Our adversaries
annoy us now with malignant words and slanderous writings, and indeed they may
take our lives. So be it. We must in any event suffer if we are ever to attain true glory. But what they will secure by putting us to death
they certainly shall experience.
11. In Paul’s reference to the glory that shall be revealed
in us there is a hint as to the cause of man’s unwillingness to suffer: faith
is yet weak and fails to descry the hidden glory; that glory is yet to be
revealed in us. Could we but behold it with mortal vision, what noble, patient
martyrs we should be! Suppose one stood on yonder side of the Elbe with a chest
full of gold, offering it to him who should venture to swim across for it. What
an effort would be made for the sake of that tangible
wealth!
12. Take the case of the adventurous officer. For a few
dollars per month he defies spears and guns, exposing himself to almost certain
death. The merchant hurries to and fro in the world in a frenzied effort to
amass riches, hazarding life and limb, apparently careless of physical cost so
long as God’s mercy preserves to him but the shattered hulk of a body. And what
must not one endure at court before he realizes, if he ever does, the
fulfillment of his ambition? In temporal things man can do and suffer
everything for the sake of honor, wealth and power, because these are manifest
to earthly vision. But in the spiritual conflict, because the reward is not
discernible to the senses it is very difficult for the old man in us to believe
that God will finally grant us glorious bodies, pure souls and hearts of
gladness, and make us superior to any earthly king. Indeed, the very reverse of
this condition obtains now. Here is one condemned as a heretic; there one is
burned or in some other way put to death. Glory, wealth and honor are not in
evidence now. So it seems hard for us to resign ourselves to suffering and wait
for the redemption and glory yet unrevealed. Again, no hardship is too great
for the world to undergo for the sake of sordid gain; it willingly suffers
whatever comes for that which moth and rust consume and thieves steal.
13. Paul means to say: “I am certain there is reserved for
us exceeding glory, in comparison wherewith all earthly suffering is actually
of no consideration; only it is not yet manifest.” If we have to face the
slightest gale of adversity, or if a trifling misfortune befalls us, we begin
to make outcry, filling the heavens with our false complaint of a terrible
calamity. Were our faith triumphant, we would regard it but as a small
inconvenience to suffer, even for thirty or forty years or longer; indeed, we
should think our sufferings too trifling to be taken into account. May the Lord
our God only forbear to reckon with us for the sins we have committed! Why will
we have so much to say about great sufferings and their merits? How utterly
unworthy we are of the free grace and ineffable glory which are ours in the
fact that through Christ we become children and heirs of God, brethren and
joint-heirs with Christ! Well may we resolve: “I will maintain a cheerful
silence about my sufferings, boasting not of them nor complaining about them. I
will patiently endure all my merciful God sends upon me, meanwhile rendering
him my heartfelt gratitude for calling me to such surpassing grace and
blessing.” But, as I said, the vision of glory will not enter our hearts
because of our weak and miserable flesh, which allows itself to be more influenced by the present than by the future. So the
Holy Spirit must be our schoolmaster to bring the matter home to our hearts.
14. Note particularly how Paul expressly states that the
glory is to be revealed in us. He would remind us that not only such as Peter
or Paul are to participate in the blessing, as we are prone to believe, but
that we and all Christians are included in the word “us.” Indeed, even the
merest babe obtains at death, wherein it is a joint-sufferer with mankind, this
unspeakable glory, which the Lord Jesus into whose death it was baptized has
purchased and bestowed upon it. Though in the life beyond one saint may have more glory than another, yet all will have the same eternal
life. Here on earth men differ in point of strength, comeliness, intellect, yet
all enjoy the same animal life. So in the other life there will be degrees of
radiance or glory, as Paul teaches ( 1 Corinthians
15:41), yet all will share the same eternal happiness and joy; there will be
one glory for all, for we shall all be the children of God.
15. Now the first point of consolation is that we turn our
backs upon all suffering, saying: “What is all my pain, though it were tenfold
greater, compared to the eternal life unto which I am baptized, to which I am
called? My sufferings are not worthy to be so termed in connection with the
exceeding glory to be revealed in me.” Paul magnifies the future glory to make
the temporal sufferings the more insignificant. Then
follows:
“For the earnest
expectation of the creature waiteth for the revealing [manifestation] of the
sons of God. For the creation was subjected to vanity, not of its own will, but
by reason of him who subjected it, in hope: [For the creature was made subject to vanity, not willingly, but by reason of him who
hath subjected the same in hope;]”
16. Here is the second point of consolation. Paul holds up
as an example to us the condition of the whole creation. He exhorts us to
endure patiently, as the creature does, all the violence and injustice we
suffer from the devil and the world, and to comfort ourselves with the hope of
future redemption. Remarkable doctrine this, unlike anything elsewhere found in
the Scriptures, that heaven and earth, sun, moon and stars, leaf and blade,
every living thing, waits with sighing and groaning for the revelation of our
glory.
THE TRAVAIL OF
CREATION.
17. Such sighing and agony of the creature is not audible to
me, nor is it to you. But Paul tells us he sees and hears it, not expressed by
one creature alone, but by all God has made. What does
he mean? What is the sighing and longing of creation? It is not that annually
the leaves wither and the fruits fall and decay: God purposes that every year
new fruits shall grow; he decrees the shattering of the fallen tree. But Paul
refers to the creature’s unwilling subjection to the ungodly; “subject to
vanity,” he phrases it.
For instance,
the blessed sun, most glorious of created things, serves the small minority of
the godly, but where it shines on one godly man it must shine
on thousands and thousands of knaves, such as enemies of God, blasphemers,
persecutors, with whom the world is filled; also murderers, robbers, thieves,
adulterers. To these it must minister in all their ungodliness and wickedness,
permitting its pure and glorious influence to benefit the unworthy, most
shameful and abandoned profligates. According to the apostle, this subjection
is truly painful, and were the sun a rational creature obeying its own volition
rather than the decree of the Lord God who has subjected it to vanity against
its will, it might deny every one of these wicked wretches even the least ray
of light; that it is compelled to minister to them is its cross and pain, by
reason of which it sighs and groans.
Just as we
Christians endure many kinds of injustice and consequently sigh for and implore
help and deliverance in the Lord’s prayer, so do the creatures sigh. Although
they have not human utterance, yet they have speech intelligible to God and the
Holy Spirit, who mark the creatures’ sighs over their unjust abuse by the
ungodly.
18. Nowhere else in the Holy Scriptures do we find anything
like Paul’s declaration here concerning the earnest expectation and waiting of
the creatures for the revelation of the children of God; which waiting the
apostle characterizes as a sighing in eager desire for man’s redemption. A
little later he compares the state of the creature to a woman in travail,
saying it cries out in its anguish. The sun, moon and stars, the heavens and
earth, the bread we eat, the water or wine we drink, the cattle and sheep, in
short, all things that minister to our comfort, cry out in accusation against
the world because they are subjected to vanity and must suffer with Christ and
his brethren. This accusing cry is beyond human power to express, for God’s
created things are innumerable. Rightly was it said from the pulpit in former
times that on the last day all creatures will utter an accusing cry against the
ungodly who have shown them abuse here on earth, and will call them tyrants to
whom they were unjustly subjected.
19. Paul presents this example of the creatures for the
comfort of Christians. His meaning is: Be not sorrowful because of your
sufferings; they are small indeed when the ensuing transcendent glory is
considered. You are not alone in your tribulation and your complaint at
injustice; the whole creation suffers with you and cries out against its
subjection to the wicked world. Every bleat of the flock, every low of the
herd, is an outcry against the ungodly as enemies of God and not worthy to
enjoy the creatures’ ministrations; not even to receive a morsel of bread or a
drink of water. Along this line St. Augustine is eloquent. “A miserly wretch,”
he says, “is unworthy the bread he eats, for he is an enemy of God.”
Paul tells us
the whole creation groans and travails with us, as if desiring relief from
anguish; that it suffers like a woman in travail. For instance: the heavenly
planets would gladly be freed from serving, yes, in the extent of their anguish
would willingly suffer eclipse; the earth would readily become unfruitful; all
waters would voluntarily sink from sight and deny the wicked world a draught;
the sheep would prefer to produce thorns for the ungodly instead of wool; the
cow would willingly yield them poison rather than milk. But they must perform
their appointed work, Paul says, because of him who has subjected them in hope.
God will finally answer the cry of creation; he has already determined that
after the six thousand years of its existence now passed, the world shall have
its evening and end.
20. Had not our parents sinned in paradise, the world would
never be dissolved. But since man has fallen in sin, we all – the whole
creation – must suffer the consequence; because of our sins, creation must be
subjected to vanity and dissolution. During the six thousand years, which are
as nothing compared to eternal life, all created things must be under the power
of a condemned world, and compelled to serve with all their energies until God
shall overthrow the entire world and for the elect’s sake purify again and
renew the creature, as Peter teaches. 2 Peter
21. The sun is by no means as gloriously brilliant as when
created. Because of man’s ungodliness its brightness is to an extent dimmed.
But on the day of visitation God will cleanse and purify it by fire ( 2 Peter 3:10), giving it a greater glory than it had
in the beginning. Because it must suffer in our sins, and is obliged to shine as well for the worst knave as the godly man, even for
more knaves than godly men, it longs intensely for the day when it shall be
cleansed and shall serve the righteous alone with its light. Neither would the
earth produce thistles nor thorns were it not cursed for our sins. So it, with
all creatures, longs for the day when it shall be changed and renewed.
22. This is the explanation of Paul’s remarkable declaration
concerning the “earnest expectation of the creation.” The creature continually
regards the end of service, and freedom from slavery to the ungodly. This event
will not take place before the revealing of the sons of God; therefore the
earnestly expectant creation desires that revelation to come without delay, at
any moment. Until such manifestation the world will not consider godly souls as
children of the Father, but as children of the devil. So it boldly abuses and
slanders, persecutes and puts to death, God’s beloved children, thinking it
thereby does God service. In consequence the whole creation cries: “Oh, for a
speedy end of this calamity, and the dawning of glory for the children of God!”
23. We have plain authority for the interpretation of the
groaning of creation in Paul’s further words, “the creation was subjected to
vanity, not of its own will.” He thus makes all creation – sun and moon, fire,
air, water, heaven and earth with all they contain – merely poor, captive
servants. And whom do they serve? Not our Lord God; not for the most part his
children, for they are a minority among those ministered unto. To whom, then,
is their service given? To the wicked – to vanity. The created things are not,
as they would be, in righteous service. The sun, for instance, would choose to shine for Paul, Peter and other godly ones. It begrudges to
wicked characters like Judas, Pilate, Herod, Annas and Caiaphas the least ray
of light; for it is useless service, yielding no good. To serve Peter and Paul
would be productive of pleasure and profit; well may its benefit be bestowed
upon these godly ones. But the sun must shine as well
for the wicked as for the ungodly. Indeed, where it fittingly serves one godly
individual, thousands abuse its service.
The case is
similar with gold and other minerals, and with all the articles of food, drink
and clothing. To whom do these minister? Wicked desperadoes, who in return
blaspheme and dishonor God, condemn his holy Gospel and murder his Christians. This is wasted
service.
24. So Paul says, “The creature was made
subject to vanity;” it must render service against its consent, having no
pleasure therein. The sun does not shine for the
purpose of lighting a highway robber to murder. It would light him in godly
deeds and errands of mercy; but since he follows not these things the service
of the blessed sun is abused and that creature ministers with sincere
unwillingness. But how is it to avoid service? A wicked tyrant, a shameful
harlot, may wear gold ornaments. Is the gold responsible for its use? It is the
good creature of the Lord our God and fitted to serve righteous people. But the
precious product must submit to accommodating the wicked world against it will.
Yet it endures in hope of an end of such service – such slavery. Therein it
obeys God. God has imposed the obligation, that man may know him as a merciful
God and Father, who, as Christ teaches ( Matthew
5:45), makes his sun to rise on the evil and the good. For the Father’s sake
the blessed sun serves wickedness, performing its service and bestowing its
favors in vain. But God in his own good time will
reckon with those who abuse the glorious sunlight and other creatures, and will
richly recompense the created things for their service.
25. Beloved, Paul thus traces the holy cross among all
creatures; heaven and earth and all they contain suffer with us. So we must not
complain and excessively grieve when we fare ill. We must patiently wait for
the redemption of our bodies and for the glory which is to be revealed in us;
especially when we know that all creatures groan in anguish, like a woman in
travail, longing for the revealing of the sons of God. For then shall begin
their redemption, when they shall not be slaves to wickedness but shall
willingly and with delight serve God’s children only. In the meantime they bear
the cross for the sake of God, who has subjected them in hope. Thus we are
assured that captivity will not endure forever, but a time must come when the
creatures will be delivered. “Do ye likewise, beloved Christians,” Paul would
advise, “and reflect that as the creature will rejoice with you on the last day,
so does it now mourn with you; that not you alone must suffer, but the whole
creation suffers with you and awaits your redemption, a redemption so great and
glorious As to make your sufferings unworthy to be considered.”
FOURTH SUNDAY AFTER TRINITY
SECOND SERMON.
ROMANS 8:18-22.
REDEMPTION OF THE
CREATURES.
ROMANS 8:18-22.
For I reckon that the sufferings of this
present time are not worthy to be compared with the glory which shall be
revealed to us-ward. For the earnest expectation of the creature waiteth for
the revealing of the sons of God. For the creation was subjected to vanity not
of its own will, but by reason of him who subjected it, in hope that the
creation itself also shall be delivered from the bondage of corruption into the
liberty of the glory of the children of God. For we know that the whole
creation groaneth and travaileth in pain together until now.
1. We have heard how Paul comforts the Christians in their
sufferings, pointing them to the future inconceivable and eternal glory to be
revealed in us in the world to come; and how he has, for our greater
consolation, reminded us that the whole creation as one being suffers in
company with the Christian Church. We have noted how he sees, with the clear,
keen eye of an apostle, the holy cross in every creature. He brings out this
thought prominently, telling us it is not strange we Christians should suffer,
for in our preaching, our reproving and rebuking, we easily merit the world’s
persecution; but creation must suffer being innocent, must even endure forced
subjection to the wicked and the devil himself.
2. Could the sun voice its experience from Adam’s time down,
what misery it has witnessed and endured, undoubtedly it would tell of its heavy
cross in being compelled to serve innumerable adulterers, thieves, murderers,
in fact, the devil’s whole kingdom. Yet it is a noble and admirable work of
creation, fit to serve only God, angels and pious Christians, who thank God for
it. But it must serve those who blaspheme and dishonor God and who are guilty
of all wickedness and lawlessness. Notwithstanding its dislike of such service,
it is with every other created thing obedient to God.
3. This is a fine and comforting thought of the apostle’s,
that all creatures are martyrs, having to endure unwillingly every sort of
injustice. The creatures do not approve the conduct of the devil and of the
wicked in their shameful abuse of creation, but they submit to it for the sake
of him who has subjected them to vanity, at the same time hoping for a better
dispensation in the fulfillment of time, when they shall again be rightly
received and abuse be past. Hence Paul points to another life for all creation,
declaring it to be as weary of this order as we are and to await a new
dispensation. By his reference to the earnest expectation of the creature he
means that it does not expect to remain in its present condition, but with us
looks toward heaven and hopes for a resurrection from this degraded life into a
better one where it will be delivered from the bondage of corruption, as he
says later.
4. By these sayings Paul gives us to understand that all
creation is to attain a perfection far beyond its present state where with us
it must be subject to tyrants. These tyrants wantonly abuse our characters, our
bodies, our property rights, just as the devil abuses our souls. But we must
suffer our lot, remembering that mankind is captive on earth in the kingdom of
the devil, and all creation with it. The earth must submit to be trodden and to
be cultivated by many a wicked one, to whom it must yield subsistence. Likewise
is this submission true of the elements – air, fire,
water – all creation having its cross, yet hoping for the end of the
dispensation.
5. There is a refined and comforting perception in the
apostle’s exposition where he represents the entire creation as one being, with
us looking forward to entrance upon another life. We are satisfied that our
present life is not all, that we await another and true
life. Likewise the sun awaits the restoration coming to it, to the earth and
all creatures, when they shall be purified from the contaminating abuse of the
devil and the world.
6. And this condition is to come about when the children of
God are revealed. True, they are God’s children on earth, but they have not yet
entered into their glory. Similarly, the sun is not now in possession of its
real glory, for it is subject to evil; it awaits the appointed time when its
servitude shall cease. With all creation and with the true
saints it waits and longs, being meanwhile subject to vanity – that is, the
devil and the wicked world – for the sake of God alone, who subjects, yet
leaves hope that the trial shall not continue forever.
7. We are children of God now on earth. We are blessed if we
believe and are baptized, as it is written: “He that believeth and is baptized
shall be saved.” Mark
8. Not without significance is Paul’s assertion that the
glory of God’s children is now unmanifest but shall be revealed in them. In
Colossians 3:3-4 he declares: “Ye died, and your life is hid with Christ in
God. When Christ, who is our life, shall be manifested, then shall ye also with
him be manifested in glory.” So long as God’s children are here upon earth they
are not arrayed in the garb of his own, but wear the livery of the devil. It
would be fitting for the children of the devil to be bound, fettered and
imprisoned and to suffer all manner of misfortune; but it does not so come to
pass. They have the world’s pleasures. They are wealthy and powerful, have
honor and money in plenty and withal bear God’s name and wear the garb of his
children, as if having his approval. Meanwhile they regard us as heretics and
enemies of God. Thus the rightful order of things is reversed: they who are
God’s appear to be the devil’s, and the devil’s to be God’s. This condition is
painful to the pious. Indeed, heaven and earth and all creatures cry out in
complaining protest, unwilling to be subject to evil and to suffer the abuse of
the ungodly; to endure that dishonor of God that opposes the hallowing of his
name, the extension of his kingdom and the execution of his will on earth as in
heaven.
9. Because God’s children are thus unrevealed and denied
their true insignia, all creation, as Paul says, cries
out with them for the Lord God to rend the heavens and come down to distinguish
his children from those of the devil. Considering the unrevealed state of God’s
own on earth, the ungodly in their great blindness are not able to discern
them. The doctrine of the righteous which magnifies God’s grace manifest in
Christ is by the wicked termed error, falsehood, heresy and diabolical
teaching. So Paul says the whole creation waits for the manifestation of the
children of God.
THE CHRISTIAN’S
GLORY TO BE REVEALED
John, also, says: “Beloved, now are we children of God, and
it is not yet made manifest what we shall be. We know
that, if he shall be manifested, we shall be like him.” 1 John 3:2. That is,
when our Lord Jesus Christ comes with his loved angels and we are drawn up into
the clouds to meet him in the air, he will bring to God’s children a glory
consistent with their name. They will be far more
splendidly arrayed than were the children of the world in their lifetime, who
went about in purple and velvet and ornaments of gold, and as the rich man, in
silk. Then shall they wear their own livery and shine
as the sun in the kingdom of their Father. Such is the wonderful glory of the
revelation that the radiant beauty of poor Lazarus who lay in wretchedness at
the rich man’s gate surpasses all expectation. Upon this topic, see Wisdom of
Solomon, Song of Solomon 5:2ff.
10. The hope of this wonderful glory, Paul says, is ours and
that of all creation with us, for creation is to be purified and renewed for
our sakes. Then will we be impressed with the grandeur of the sun, the majesty
of the trees and the beauty of the flowers. Having so much in prospect, we
should, in the buoyancy of our hope, attach little importance to the slight
suffering that may be our earthly lot. What is it compared to the glory to be
revealed in us? Doubtless in yonder life we shall reproach ourselves with the
thought: “How foolish I was! I am unworthy to be called the child of God, for I
esteemed myself all too highly on earth and placed too little value upon this
surpassing glory and happiness. Were I still in the world and with the
knowledge I now have of the heavenly glory, I would, were it possible, suffer a
thousand years of imprisonment, or endure illness, persecution or other
misfortunes. Now I have proven true that all the
sufferings of the world are nothing measured by the glory to be manifested in
the children of God.”
11. We find many, even among nominal Christians, with so
little patience they scarce can endure a word of criticism, even when well
deserved. Rather than suffer from the world some slight reproach, some trifling
loss, for the sake of the Gospel, they will renounce that Gospel and Christ.
But how will it be in the day of revelation? Beloved, let us be wise now and
not magnify our temporal sufferings; let us patiently submit to them as does
creation, according to Paul’s teaching. We may imagine the earth saying: “I
permit myself to be plowed and cultivated for man’s benefit, notwithstanding
the Christians whom I bless are in the minority, the great mass of those
profiting by me being wicked men. What am I to do? I will endure the conditions
and permit myself to be tilled because my Creator so orders; meanwhile I hope
for a different order eventually, when I shall no longer be subject to
wickedness and obliged to serve God’s enemies.”
12. Peter also alludes to the new order of creation, saying:
“The heavens shall pass away with a great noise, and the elements shall be
dissolved with fervent heat… But according to his promise, we look for new
heavens and a new earth, wherein dwelleth righteousness.” 2 Peter
13. But Paul protects the creature from condemnation and reproach
for sinful submission to abuse. He says, in effect: “True, it is subject to
vanity, yet not willingly.” Likewise I do not desire to suffer reproach as a
heretic and a deceiver, but I endure it for God’s sake, who permits it. This
attitude on my part does not make me partaker of the sin committed against me
by enemies of the truth who reproach me. The case is the same as that of the
creature suffering abuse for the sake of him who has subjected it. And you
Christians are to imitate the example of creation. The sun seems to say: “Great
God, I am thy creature; therefore I will perform, I will suffer, whatsoever is
the divine will.” So when the Lord God sends upon you some affliction and says,
“Endure a little suffering for my sake; I will largely repay it,” you are to
say: “Yes, gladly, blessed Lord. Because it is thy will, I will suffer it with
a willing heart.”
OF HOPE
It also belongs to the consolation against suffering to be conscious
that the suffering will not last forever, but will sometime have an end – on
the day of judgment, when the godless shall be separated from the godly. For
this life on earth is nothing else than a masquerade where people walk in
masks, and one sees another different than he is. He who appears to be an angel
is a devil, and those considered the children of the devil are angels and the
children of our dear Lord. Hence it is that they are attacked, plagued,
martyred and put to death as heretics and children of the devil.
This masquerade must be tolerated until the day of judgment;
when the wicked will be unmasked and will no longer be able to pass as holy
people. The text now continues:
“That the creation
itself also shall be delivered from the bondage of corruption into the liberty
of the glory of the children of God.” “[Because the creature itself also shall
be delivered from the bondage of corruption into the glorious liberty of the
children of God.]”
14. We Christians are not the only beings to receive
deliverance, Paul declares; the creature in bondage has the same hope of
release as the poor, enslaved human being. Sun, moon and every other created
thing is captive to the devil and to wicked people, and must serve them in
every form of sin and vice. Hence these sigh and complain, waiting for the
manifestation of the children of God, when the devil and the ungodly shall be
thrust into hell, and for all eternity be denied sight of sun and moon, the
enjoyment of a drop of water or a breath of air, and forever deprived of every
blessing.
15. So the apostle tells us, “Creation itself also shall be
delivered from the bondage of corruption.” In other words, creation must now
subserve most shameful ends. Sun, moon and all creatures must be slaves to the
devil and the ungodly because God so desires. He wills for his beautiful
creation to lie at the feet of Satan and his adherents and to serve them for
the present. Likewise many a sensitive heart is compelled to obey a tyrant or a
Turk because the Lord has imposed that servitude upon it. Some may even have to
clean the Turk’s boots, or perform still more menial
duties, and in addition suffer all sorts of indignities from that individual.
16. These words, “Creation itself also shall be delivered
from the bondage of corruption,” signify that all created things must until the
final reckoning be servants and menials, not to the godly, but to the devil and
wicked men. Paul himself regards with pity the sun and other creatures because
of their forced service to Satan and to tyrannical beings. The created works no
more desire such servility than we desire subjection to the Turk. Nevertheless,
they submit and wait – for what? The glorious liberty of the children of God.
Then shall they be released from slavery and be no longer bound to serve the
wicked and worthless. More than that, in their freedom they will have a
grandeur far in excess of their present state and shall minister only unto
God’s children. They will be done with bondage to the devil.
“For we know that
the whole creation groaneth and travaileth in pain together until now.”
17. Paul uses forcible language here. Creation is aware, he
says, not only of its future deliverance from the bondage of corruption, but of
its future grandeur. It hopes for the speedy coming of its glory, and waits
with the eagerness of a maiden for the dance. Seeing the splendor reserved for
itself, it groans and travails unceasingly. Similarly, we Christians groan and
intensely desire to have done at once with the Turks, the Pope, and the
tyrannical world. Who would not weary of witnessing the present knavery,
ungodliness and blasphemy against Christ and his Gospel, even as Lot wearied of
the ungodliness he beheld in Sodom? Thus Paul says that creation groaneth and
travaileth while waiting for the revelation and the glorious liberty of the
children of God.
18. “And not only so,” he adds, “but ourselves also, who
have the firstfruits of the Spirit, even we ourselves groan within ourselves,
waiting for our adoption, to wit, the redemption of our body.” We pray, we cry
with great longing, in the Lord’s Prayer, “Thy kingdom come,” meaning: “Help,
dear Lord, and speed the blessed day of thy second advent, that we may be
delivered from the wicked world, the devil’s kingdom, and may be released from
the awful distress we suffer – inwardly from our own consciences and outwardly
from the wicked. Afflict to the limit these old bodies of ours so long as we
may obtain others not sinful, as these; not given to iniquity and disobedience;
bodies that can never know illness, persecution or death; bodies delivered from
all physical and spiritual distress and made like unto
thine own glorified body, dear Lord Jesus Christ. Thus may we finally realize
our glorious redemption. Amen.”
19. Paul uses a peculiar word here in the text, which we
cannot render by any other in our language than “travail.” It carries the idea
of pains and pangs such as a woman knows in childbirth. The mother’s ardent
desire is to be delivered. She longs for it with an intensity that all the
wealth, honor, pleasure and power of the world could not awaken. This is
precisely the meaning of the word Paul applies to creation. He declares it to
be in travail, suffering pain and anguish in the extremity of its desire for
release. But who can discern the anguish of creation? Reason cannot believe,
nor human wisdom imagine, the thing. “It is impossible,” declares reason. “The
sun cannot be more glorious, more pleasing and beneficent. And what is lacking
with the moon and stars and the earth? Who says the creature is in travail or
unwillingly suffers its present state?”
The writer of
the text, however, declares creation to be weary of present conditions of
servitude, and as eager for liberation as a mother for deliverance in the hour
of her anguish. Truly it is with spiritual sight, with apostolic vision, that
Paul discerns this fact in regard to creation. He turns away from this world,
oblivious to the joys and the sufferings of earthly life, and boasts alone of
the future, eternal life, unseen and unexperienced. Thus he administers real
and effectual comfort to Christians, pointing them to a future life for
themselves and all created things after this sinful life shall have an end.
20. Therefore, believers in Christ are to be confident of
eternal glory, and with sighs and groans to implore the Lord God to hasten the
blessed day of the realization of their hopes. For so Christ has taught us to
pray in the Lord’s Prayer, “Thy kingdom come.” May he who has commanded give us grace and strength to perform, and a firm faith in
our future glory. Our faith is not to be exercised for the attainment of early
riches, but as a means to bring us into another life. We are not baptized unto
the present life, nor do we receive the Gospel as ministering to our temporal
good; these things are to point us to yonder eternal life. God grant the speedy
coming of the glad day of our redemption, when we shall realize all these
blessings, which now we hear of and believe in through the Word.
FOURTH SUNDAY AFTER
TRINITY.
LUKE 6:36-42.
This sermon appeared in 1535 under the title: “A Beautiful
Christian consolation in all kinds of suffering and trial from the 8th chapter
of Romans, with the explanation of the Gospel for the Fourth Sunday after
Trinity. Preached by Dr. Martin Luther.”
THE RIGHT CONDUCT
TO ONE’S ENEMIES
_____________
King James Version
Luke 6:36-42
Be ye therefore merciful, as your Father also
is merciful. Judge not, and ye shall not be judged: condemn not, and ye shall
not be condemned: forgive, and ye shall be forgiven: Give, and it shall be
given unto you; good measure, pressed down, and shaken together, and running
over, shall men give into your bosom. For with the same measure that ye mete
withal it shall be measured to you again. And he spake a parable unto them, Can
the blind lead the blind? shall they not both fall into the
ditch? The disciple is not above his master: but every one that is perfect
shall be as his master. And why beholdest thou the mote that is in thy
brother's eye, but perceivest not the beam that is in thine own eye? Either how
canst thou say to thy brother, Brother, let me pull out the mote that is in
thine eye, when thou thyself beholdest not the beam that is in thine own eye?
Thou hypocrite, cast out first the beam out of thine own eye, and then shalt
thou see clearly to pull out the mote that is in thy brother's eye.
1. Beloved Friends! Upon this Gospel a great deal might be
said, but at present we will not consider it all, lest we overload ourselves
and retain nothing. You have heard in the text how our dear Lord and Savior,
Jesus Christ, holds up to us the works of mercy, how we should be merciful; not
to judge nor to condemn but gladly forgive everyone
and in like manner willingly give and help all, as there is need. If we do
this, he says, there shall be given to us again good measure, pressed down,
shaken together and running over. But if we will not do this, with the same
measure we mete to others it shall be measured to us again. By this he would
earnestly forbid his Christians to condemn anyone, to judge or avenge
themselves, or to take from anyone, but rather to give
and forgive. For a better understanding of this Gospel, we must in the first
place reply to our adversaries, who hold up this text against us as a strong,
firm ground of their doctrine, that a man can by works obtain forgiveness of
sins and eternal life, and boast of it as though they already had surely gained
the victory. They say: Here indeed it stands clearly written: “Forgive, and ye
shall be forgiven; give, and it shall be given to you again.” What can a man
bring up against such clear passages? Therefore, it certainly follows from
this, that a man can obtain forgiveness of sins by good works. Thus, by these
and similar passages concerning works, they wish to prove that we are justified
and saved by our own merit; and denounce and condemn us as heretics, because we
teach that we are saved only through faith in Jesus Christ, who has been
crucified and died for us, who gave his body and shed his blood for us for the
forgiveness of sins. Thus they make Christ entirely unprofitable for us, and
call the doctrine of faith simply an error and falsehood. Here we see how the
blind lead the blind.
2. Well, we allow them to proceed, because they want to be
blind and hardened. But if they were in earnest to know the truth, they could
plainly see from this Gospel to what such passages, to which they so firmly hold,
properly refer, and how they should be interpreted. For this Gospel evidently
and plainly says, that Christ does not speak to those who shall first obtain
grace, but to his disciples, who already are children of grace and justified,
and are also sent out by him, that they should preach to others such grace and
salvation; from which it clearly follows that they already have forgiveness of
sins, and are pious and justified, and are not first to obtain salvation
through works. I say, he speaks to those, and instructs them how they shall
conduct themselves toward their enemies, namely, when they are persecuted by
them, that they should not persecute them in return, but should patiently
suffer all these things, and do them good for evil.
3. Hence it is not meant, that by such works as are here
enumerated they should first obtain forgiveness of sins and the righteousness
that avails before God; but Christ speaks plainly and simply to his disciples
whom he had chosen and called Apostles, as St. Luke shows preceding this
Gospel. Christ teaches them how they shall conduct themselves when they preach,
as though he would say: You dear disciples, I send you as sheep among wolves,
and commend this office unto you to preach, and others shall hear your
preaching, accept and believe it. And you will be so received that the world
will be offended at you and regard you as enemies, and you will find just as
much friendship and love in it, as sheep among wolves. For it will become
wholly mad and foolish at your preaching, and will by no means tolerate it.
Therefore see to it that you lead a better life and conversation than your
enemies, who will practice upon you all kinds of unmerciful deeds by judging
and condemning you. Moreover they will not only not forgive
you any sin, but will proclaim your best works and deeds of mercy as the
greatest sins. Again, they will not only not give you
anything, but they will also hunt down that which is your own, and will take
and keep it by violence. Thus they will treat you. But beware, that you be not
like them; on the other hand where they judge, judge not; where they condemn,
bless; where they take revenge, forgive; when they take, give. For immediately
before, the Lord teaches the very same when he says: Love your enemies, do good
to them that hate you, bless them that curse you, pray for them that
despitefully use you.
4. In this manner St. Paul also admonishes the Christians at
Rome ( Romans 12:18-19): “If it be possible, as much
as in you lieth, be at peace with all men. Avenge not yourselves, beloved, but give place unto the wrath of God.” Christ here teaches the
very same when he says: Be merciful, judge not, condemn not, avenge not
yourselves, give unto and assist everyone, in order that you may not become
equally as bad as your enemies; but rather that they may be prevailed upon by
your kind and friendly conversation, to give you a good testimony, and finally
be compelled to say conscientiously: Behold, we judge and condemn these people,
and carry out all our maliciousness against them; against this they neither
defend or avenge themselves, but suffer it all patiently, and besides, they
overcome evil with good, Surely, they cannot be bad people, because they have
so much patience, and reward evil with good; I myself, will also hold to them,
because they do no one any harm, although they have good reasons for so doing.
5. From this one can easily see that Christ does not here
teach us to become pious and just through our works, but admonishes those who
were already pious and just, that they be merciful like their Father in heaven,
so that the heathen may thereby become better, and that thus unbelievers may be
kindly enticed to become converted and edified, not only by preaching, but also
by the merciful and blameless lives and good conduct of the good and just.
6. In the same sense St. Paul also teaches in 1 Corinthians
7. Kindhearted Monica answered them and said: I fear you give your husbands cause for doing this. If you were subject
to them and would not clamor back, or especially when they begin to be
strangely cruel, if you would not answer back, but be patient, submit and obey
them, and with friendly words appease them, you would, of course, not be
beaten. For thus I am accustomed to treat my husband; when my lord scolds, I
pray; is he angry, I avoid him, or return kind words; in this way I have not
only put down his anger, but I have also brought him so far, that he is
converted and has become a Christian. Behold, the beautiful fruit that followed
this conduct, because kind Monica was merciful toward her husband, and did not
condemn and judge him. Thus it can often take place, as St. Paul says, that an
unbelieving husband or wife, may become converted through the one who believes.
8. Thus, says Christ here, should you Christians also do,
because you are children of grace and peace, not of anger and discord, and are
also called to inherit the blessing. Therefore you should also bring the
blessing among the people, first by your preaching and public confession, and
after that also by your good outward conduct, so that when the unbelievers
judge and condemn you, treat you unmercifully and rob you, you will be merciful
to them, and not avenge yourselves, but give and
forgive, and besides help, love and bless them, and speak the best things of
them before God and the world; that they may also observe by your good conduct
that you are pious and blameless people, who do not only suffer evil, but also
return good for evil. By this you will obtain a good name among the heathen,
and be estimable and honorable in my sight, who art your Lord and God.
9. Thus you see that this text does not at all permit us to
conclude from it that forgiveness of sins is obtained by works; for Christ here
speaks to those who are already children of grace, and does not instruct them
how to obtain by works, as the Papists dream, the forgiveness of sins, which
they already had by grace; however, he here teaches them how they are to
conduct themselves, when they go forth and preach, toward the people who
persecute, judge, condemn them, and afflict them with all kinds of torment and
misfortune; that they immediately do the contrary, not judge, nor condemn, but forgive and give; and then they shall also be neither judged
nor condemned before God or the world. And even though the world judge them,
still God will not condemn them, as it is said in Psalm 37:13-40. So it shall
also be forgiven and given them again.
10. Thus Christ admonishes his disciples with these words,
that they diligently perform the duties of their office and preach with
courage, let it offend whom it may, and that nothing whatever may lead them
astray, even though all the world revile and curse; let them only freely
continue and they shall be richly rewarded; for it is already determined in
heaven that there shall be given unto them full measure, pressed down, shaken
together and running over.
11. From all this it is certainly clear, that Christ does not
here speak of that righteousness, of how a man becomes just before God, which
takes place alone through faith in Jesus Christ, but teaches his disciples how
to lead a good life here on earth among unbelievers, by which they may be of
great benefit to those who judge and condemn them. When they do such things, it
shall be rewarded unto them again both here and hereafter; not that they
thereby merit the forgiveness of sins; for no work, be it ever so good, is able
to accomplish this; but when they on this account suffer or lose anything, it
shall be returned to them even here in this life an hundred fold, as is written
in Mark
12. The Lord further says: When you fail to do thus, but
return evil for evil, it shall be measured to you again, “for with what measure
you mete, it shall be measured to you again.” For by thus judging and
condemning those who judge and condemn you, you sufficiently show that you are
not my true disciples, and have not yet the
forgiveness of sins, or else you would do what I have commanded you. From which
it follows further that your faith is not right. So with you it will be
changed, and you will hear from me that you have no faith and are false Christians.
13. This is sufficiently proved, because you still judge one
another, and one does not assist the other. This my Christians will not do.
Therefore your sins will remain upon you, and will only become greater, as is
shown in the parable of the wicked servant who owed his Lord ten thousand
talents and could not pay it; the Lord forgave him the debt out of pure grace.
But as he would not forgive his fellow servant the
very little debt, he again fell into his own former debt, which was forgiven
him and brought down upon himself the great wrath of his Lord, who delivered
him over to the tormentors. Matthew
14. Thus our dear Lord would here kindly and lovingly invite
us to do good works and lead a Christian life also among our enemies. But when
we fail to do this he threatens us, that he would not regard us as Christians. For such works are
as a sign or confession that we are true Christians.
In addition to this, other people will be made better
by such works, and so will we ourselves who do them, as St. Peter says, we make
our calling and election sure thereby, and become richer in faith.
15. To this friendly admonition of Christ our Lord we
Christians and especially we ministers should diligently give
due heed, for we also have at the present day adversaries of our faith and
doctrine, who are great and powerful, ‘kings, princes, lords, Pope and bishops.
To these our enemies according to this doctrine of Christ we show all mercy,
and are not willing that a hair of their heads should be injured, or that they
should be robbed of a cent. But this we wish them from our heart, that they may
learn to know their errors and sins, and commit themselves to the grace of God
and believe the Gospel. On this account they judge, condemn and persecute us,
rob us of honor, goods, body and life, as though we were the worst rogues that
tread the earth. Such things we do not to them in return, God be praised! but
show them all love and kindness, and would willingly help them, if they would
only permit it.
16. Yes, they say, you revile us nevertheless, both in
writing and preaching, and condemn us as heretics, and will not permit us to be
the Christian Church. Is such reproof and condemnation mercy? We answer: This
is quite a different matter. Christ in this Gospel speaks of those who shall
suffer injustice. And it would not be right to apply this to those who by
virtue of their office are required to reprove what is wrong. For those who
have the office to judge and condemn, do no wrong thereby, in so doing. For as
little as it agrees or is valid for a child to say to its father when he would
punish it; father, be merciful, and God will then also be merciful to thee; so
little is it valid against those who have the office of reproof. For it would
be very inappropriate for a thief or evil doer to say to the officer of the
law: Dear sir, forgive and do not judge me, and then our Lord God will again forgive thee. No, my dear fellow, the officer of the law by
virtue of his office will thus answer and say: It is not necessary that I
should forgive you. I do what is right, and doing
right needs no forgiveness, but is praiseworthy. Thus also when father and
mother punish their children, they do right, for this is called true punishment, when the office requires it. But beware,
that you do not revenge yourself against him who must punish you, even if at times he treats you unjustly.
17. Wherefore it is not appropriate to twist this text, as
though the Lord speaks of those who have the authority to punish the wrong, as
ministers and all persons in authority, fathers, mothers, princes, lords, and finally
also the executioner, who should not say to the evil doer, to whom he must
administer justice, as however they are accustomed to do: “Dear Sir, forgive
me, what I do to you today,” for why should he say this? As he does right, he
needs no forgiveness, which pertains alone to sin and wrong; for. his office is to punish wrong. Just as it would be wrong if
a father would say to his son when he would punish him: Dear son, forgive me,
that I punish you. No, he does right, therefore the son should bear it, for
thus God will have it.
18. Thus St. Paul says, 2 Corinthians
19. Thus also a judge can say, when by virtue of his office
he sentences the evil doer unto death, that he serves God thereby. So also
father and mother, when they punish their child as it has deserved, thus serve
God; but if they, punish it somewhat milder than it deserves, it is for the
good of the child.
20. We must make a distinction however, for it is vastly
different when a person punishes who has the office to punish, and when one
punishes who has not this office. An office, call it what you may, is ordained
to punish sin; not to tolerate wrong, but protect the right. Therefore, because
I and other ministers have this office, we do right, a work of mercy for the
people, when we rebuke them, let whoever will do us good or evil for it.
21. Just as it is a great mercy not to allow young people to
have their will and way, whether it be accomplished by threats or by the rod;
it will still cost trouble and labor enough to oppose and prevent evil, even
though we punish severely. If punishment were altogether omitted and mercy took
the place of office, the country would be full of rogues, and the world become
a mere den of murderers. Then one would say to another: If you steal from me, I
will rob you; if you go with my wife, I will go with yours. No, this would
never do; therefore the executioner is a very beneficial and even a merciful
man, for he prevents the rogue from repeating his crime, and restrains others
from committing crimes. He executes the one and thus threatens others that
would do the like, that they may fear the sword and keep the peace. This is a
magnificent grace and pure mercy.
22. Again, it is a great sin against mercy, yes a horrible
murder, when a father allows his child to go unpunished; for this is just the
same as though he killed it with his own hands; hence Solomon says, Proverbs
23. Therefore it is senseless for the Papists to cry: We of
course teach others not to judge, nor condemn, but we ourselves do the
contrary, punish, judge and condemn everyone. For as I said, what we do in
this, we do by virtue of our office. Therefore our judging and punishing is of
such a nature, that it only makes one better and harms no one. And we are
obliged to do it on account of the command of Christ our Lord, Luke 24:47, that
repentance and forgiveness of sins be preached in his name among all nations on
earth; and John 16:8: “The Holy Spirit will reprove the world of sin.”
24. According to this command all the Apostles have first
judged and reproved the world, and proclaimed God’s wrath against it;
afterwards they preached forgiveness of sins in Christ’s name, as St. Paul
does, Romans 1:3, and St. Peter, Acts 2:3-10, and Christ himself when he says,
John
25. As therefore the Apostles have preached according to the
command of Christ, so too must we do, and say that all men are conceived and
born in sin and are by nature children of wrath, and on this account condemned,
and can neither by their own or any other creature’s help, advice, work or
merit, receive forgiveness of sins and be saved. This is to reprove, judge and
condemn everybody, and yet we do this, not out of our own wantonness, or that
we take pleasure in crying down men as sinners and godless; but out of Christ’s
order and command. With this however we do not cease, but we again encourage
and comfort those whom we have rebuked, and say that Jesus Christ has come into
the world to save sinners, so that all who believe in him, should not perish,
but receive everlasting life.
26. Therefore God-fearing people accuse us of no fault in
this; for they observe that we do not preach human nonsense like monks in their
hoods, but proclaim the Gospel of Christ; they are glad therefore, and heartily
thank God that they have lived to see the time when they can know the precious
truth, and thereby obtain comfort for their consciences, and accept this our
reproof and judgment as a great mercy. Again, the great and godless crowd scold
and condemn us on account of this our reproof, as heretics and traitors, who
disturb both the old faith and worship and also the worldly government and
peace. We must bear this; yet our conscience gives us the testimony that they
wrongfully accuse us, and besides we are comforted to know that we are not the
first ones who have been thus slandered. St. Paul also had to hear from Jews
and Gentiles, that he was a blasphemer and traitor. Yea, Christ himself was
accused before Pilate for misleading the people and making them disobedient to
the emperor, for which also he was crucified, With them we are glad to be cried
down as heretics and traitors, until the time when our innocence shall come to
light.
27. If now the wretched, hardened Papists were not such
bitter enemies of the truth, and of us on account of the truth, they could
observe by our life that we hold firmly to this admonition of Christ, be
merciful; for God be praised, we have not thus far avenged ourselves against
any man who has done us injury, we have not driven anyone from house and home,
wife and child, we have cast no one into prison on account of his faith, much
less have we beheaded, burnt at the stake or hung anyone for their faith, as
the Papists have done, the tender saints, who have for the last few years shed
much innocent blood, and still do not cease. But we have complied with this
doctrine and admonition of Christ, and have honored their order and government
and confirmed it with our doctrine as far as they are right, we have prayed and
pleaded for them, privately and publicly, and have faithfully also admonished
them in writings by virtue of our office which God has committed to our charge.
And for this our mercy we have received from them the reward, that they have
put us under the ban, cursed and persecuted us, and driven many of our brethren
from their possessions and murdered them. What more shall we do? Yet we must
bear the name of being impatient, angry, spiteful, and revengeful people, who
judge and condemn all the world. Well, we must bear this disgrace before the
world, until our dear Lord Jesus Christ, the just Judge, shall examine us and
decide the matter; in the meantime we permit them evermore to lie, slander and
persecute us; but they shall learn by experience when God’s time comes, whom
they have slandered and persecuted in us.
28. This much is said of the chief meaning of this Gospel,
how we are to be merciful also toward our enemies. Now we should also apply it
to our own lives, we who want to be Christians and brethren should practice
this among ourselves; for it is very necessary also that this admonition be
preached to us. Although we are all called Evangelical, I fear that the most of
us are heathen under the Christian name. Well, what shall we do about it? We
must allow the name to all, although few there be who bear it in truth. For St.
Paul in 2 Thessalonians 3:2 says: “For all have not faith”; and Christ himself
complains, Matthew
29. Therefore let everyone who goes to the sacrament and
pretends to be a Christian take heed to himself that he deceive not himself.
For one can now well see what a scraping, grabbing and scratching there is even
among those who want to be Christians, from the lowest to the highest stage of
society. It is a sin and a shame to hear it. Nearly everyone falls into this
shameful greed, and such a state may well be called a swine’s life, for as the
swine in the trough, whichever one is the strongest pushes the rest away, as
though she wanted to devour all herself, just so it goes in the world today,
and everyone goes securely forth, gives nothing whatever and takes all he can
get, whether he gets it rightfully or wrongfully, so that the word give, which stands here in the Gospel, has almost
disappeared, and instead robbery and theft in homes and in the market have
everywhere come to take its place. What unfaithfulness prevails even among day
laborers and house servants, how shamefully they earn their bread with
malicious unfaithfulness, cheating and overcharging. They do not look upon it
as stealing, and yet it is just as much stealing when they labor unfaithfully,
as when they steal it out of our purse. This is the way servants and laborers
do, and it matters not by what they are called.
30. But how will such people stand in that day when Christ
shall ask them, whether they have done according to his admonition? For if
Christians are to be merciful to their enemies as Christ here teaches, much more will it become them to show all love and friendship
toward their brethren and Christian people; and as they are not to curse their
enemies, much less should they curse their friends. Again, if they are not to
avenge themselves on unbelievers, but give to them and
do them good, much more should they show this kindness to the household of
faith. Yes, turn the thing around to rob, to covet, and to take advantage of
another wherever one can; this goes on yet in the world with violence. But the
holy Gospel says: Give, and it shall be given unto you; if we do not hold
ourselves to this rule, we shall hear the opposite: Steal and rob, and you
shall be robbed and stolen from again.
31. But our Lord God is so full of resources that he can
send misfortune upon a city or a country so that even after they have gathered
and hoarded for a long time, some tramp brother or fellow pilgrim comes along,
to whom one must give or he will take it himself by
force. For it must surely come to this that if we willfully forget that word
“give,” our Lord God will make out of it “take.” After such misfortune we
strive with all diligence, for wherever the Lord says “give” there we only wish
to make out of it “take.” Well then take, steal and rob as long as you will,
what will it avail you; things will take a turn some day so that it will be
taken from you again.
32. All history teaches us, that when a kingdom, a
principality, or a city, has been exalted to the highest pitch and becomes
rich, then comes a war, or some other misfortune, so that it again becomes
poor. Thus it happens also to individual families and persons; when they rise suddenly and become powerful, they also immediately
fall again. I have already observed several who sat amid great possessions, and
yet in a short time were thoroughly ruined. Why is this? Because they did not
want to give as Christ here admonishes, but much
rather took from others, for this reason a change took place with them, that it
was again taken from them; as also teaches experience, and the common proverb runs:
Goods unjustly won, will not last to the third son, that he may enjoy it. Such
things we see daily in all ranks of life; and if it does endure for a time and
descends from father to son, yet it sinks with the third heir, for it is a
cursed wealth, which has either been obtained by theft or greed.
33. By such daily experience the children of the world ought
to become wise and think: Why scratch and scrape so long, you cannot rightfully
possess goods obtained by stinginess after all, nor will it prosper in your
hands, as you have time and again experienced from one or another.
34. But we Christians should be more
influenced by what the Holy Scriptures teach about it. Thus David says, Psalm
37:16-18: “Better is a little that the righteous hath, than the abundance of
many wicked,” and the reason immediately follows: “For the arm of the wicked
shall be broken, and the Lord upholdeth the righteous. The Lord knoweth the
days of the perfect; and their inheritance shall be forever.” As though he
would say: Although a good man may have but little, if he only has it with God
and honor, it will be dearer to him than all the treasures of the ungodly. For
our Lord God will shower his blessings upon that little, so that it will last
to children’s children to the thousandth generation. This is also apparent; for
at the present time we find many old and honorable families in the cities,
whose possessions have reached to several hundred generations, whereas with
others it has disappeared with the third. We should learn from this and similar
passages, and hold to it because it is the truth, that it is better to have
thirty dollars with God and honor, than three thousand won without God and with
dishonor. For God blesses the little which the righteous have (says Psalm 37:16),
so that he may not only possess it with a good conscience, but will also be to
his benefit and he will use it so that God may be pleased with it. But the
wealth that has been unjustly obtained, may be enjoyed for a time; yet because
God’s blessing does not rest upon it, it wears away and loses itself, so that
we cannot tell what has become of it; for it has been won by greed and wrong,
and as they did not regard it as stealing for one to scrape all together and give nothing away, the rust is entered into it and eats it
up, so that it cannot be seen that there ever was a penny there. As also the
heathen have learned from experience and said: “By evil acquired, by evil it
goes,” “As it is won, so it is gone.”
35. But why say more? One will not
grow wise except by his own losses; we let our Lord God promise and threat in
vain, but who asks about it? Though we preach ever so much, Proverbs 11:4:
“Riches profit not in the day of wrath; but righteousness delivereth from
death,” and Proverbs
36. Now dear friends, do not despise such a warning, but
take it to yourselves, and if you have already been ensnared by this
covetousness, turn again and reform. Formerly when one served the devil in
popedom, everyone was merciful and kind, then they gave with both hands
joyfully and with great devotion, to support the false worship of God. Now,
when one should justly be kind and give, and show his
thankfulness to God for the holy Gospel, everyone is about to perish with
hunger, no one will give anything, but will only receive. Formerly every city
according to its size, liberally supported several cloisters, not to mention
mass-priests and rich monasteries. Now, when only two or three persons, who
preach God’s Word, administer the sacraments, visit and comfort the sick in an
honest and Christian manner and instruct the youth, are to be supported in one
city, and that too not from their own but from property that came to us from
the papacy, it is hard for everybody to give.
37. But thus it must be, that Jesus with Mary and Joseph
should have no room in the inn at Bethlehem, but after all he finds a crib, and
Mary and Joseph a stall, in which they miserably help themselves as best they
may. And as they are not at home in Nazareth but in a strange place at an
inconvenient time, in the midst of winter, and altogether forgotten in the
stall by the people of Bethlehem, yet after all they do not perish with hunger.
But before they should suffer hunger among their blood relations who care
nothing for them, even the heathen must come from rich Arabia and present the
little child Jesus gold, frankincense and myrrh. Christians understand well
enough what is meant.
38. Therefore let everyone be diligent to comply with this
admonition, that he willingly give, if he desires that
it shall be given unto him again. If he will not do this, Christ will most
certainly keep his Word, that it shall not be given unto him again. And though
he already has something, there shall not be given him grace enough to enjoy
it, as has already been shown from Scripture passages, Now God does not only
show us by his Word that our covetousness is displeasing to him, and that
usurers shall not enjoy their goods, but proves it also by daily examples. I
will relate one as a warning which has recently occurred, although some may be
offended at it: It is not far from here to Wittenberg, as has been reported to
me and have also myself made proper inquiries, there was a farmer, who all his
life cheated and took advantage of the people in the market, as at present
nearly all are accustomed to do, he went into his barn to look after his grain;
then the devil set such a ghost before his eyes, that he found his barn empty,
and could see no corn there. What happened? The miserable, stingy man becomes
frightened, and thinks the corn was secretly stolen from his barn. He goes down
to his wife and servants with great cries and lamentations and says all his
grain has been stolen out of his barn. As the wife and servants go in to look
after it, in the meantime the wretched man hangs himself for grief, and dies in
the rope before they return again to him. And yet it was but the deception of
the devil. For all the corn was still lying untouched on the floor. The devil
by the decree of God had thus infatuated him, that he could not see even a
single grain.
39. This I say, has taken place before our very doors, to frighten
and warn us. What benefit did the poor man reap from it? What help are now his
goods to him, which he had scraped together so long with care and labor? The
devil wanted to kill him, therefore he so blindfolded him that he could not see
his own corn, and thus he gave him a cause, to hang himself for grief. This is
I think a curse, which came upon ill-gotten goods, that he should not only not
enjoy it, but even not behold it, and thereby lose both body and soul. More
similar histories have appeared, as you at other times have heard from me; and
it is good not to forget them, there may yet be some who will be reformed by
them. The wretched man who so miserably hung himself will find his sentence.
But we tell it you as a warning. If you will not receive it, but despise it,
you do not despise me who told it you, but the Lord Christ, who tells it to you
through me. But if you receive it and do better, I will give
you no reward, for I cannot reward the works of a Christian. But he who here
says: Give and it shall be given to you, will richly reward it. Whoever will,
let him accept, and whoever will not, can let it alone. This text will not
become false on that account. For although not all are punished like this man,
yet everyone who despises this admonition of Christ, will find his condemnation
on the last day. And it is indeed to be wondered at, that we willingly and with
great care, weariness and labor, for the stingy man’s stinginess becomes very
hard, 1 Timothy
40. Were it not better, you had but little with God and
honor, and give and help the needy according to your
ability, and have thereby a good conscience and the glorious comfort that God
will bless and increase your humble store, than that you should, with care and
restlessness and with an evil conscience, have great possessions, which you not
only cannot enjoy, but cannot even be master of, for a miser is mammon’s
servant and a captive. And yet, you do not only know from God’s Word, although
you will not believe it, but also from daily experience, that it will do your
children or heirs no good, but by the very consumption of it they shall become
poor.
41. What have you of it at last, O wretched man, when you have so long scraped and scratched together, except that you have made your life very toilsome in sins, and the devil, when your last hour comes, will drag you into the abyss of hell, and so you will not only shamefully lose your money and goods, which in this life you never could enjoy, but besides you also wretchedly lose both body and soul, and upon all this with your condemned treasures you bring down God’s displeasure and curse upon your children and heirs, who have become no better than yourself, but fall into poverty and into all distress and misfortune. Very well, he that will hear, let him hear. For everyone must bear his own burden, as St. Paul says, Galatians 6:5: I believe it also. Therefore you who will not hear, answer for yourselves. This is enough of this Gospel for a small admonition. God grant, that in some of you it may bring forth fruit! Amen.
FIFTH SUNDAY AFTER
TRINITY
1 PETER 3:8-15.
1 PETER 3:8-15.
Finally, be ye all like-minded, compassionate,
loving as brethren, tender-hearted, humble-minded: not rendering evil for evil,
or reviling for reviling; but contrariwise blessing; for hereunto were ye
called, that ye should inherit a blessing. For, He that would love life, And
see good days, Let him refrain his tongue from evil, And his lips that they
speak no guile: And let him turn away from evil, and do good; Let him seek
peace, and pursue it. For the eyes of the Lord are upon the righteous, And his
ears unto their supplication: But the face of the Lord is upon them that do
evil. And who is he that will harm you, if ye be zealous of that which is good?
But even if ye should suffer for righteousness’ sake, blessed are ye: and fear
not their fear, neither be troubled; but sanctify in your hearts Christ as
Lord.
EXHORTATION TO THE
FRUITS OF FAITH
1. Here you have enumerated again a long list of eminently good
works enjoined upon Christians who believe and have confessed their faith in
the Gospel. By such fruits is faith to be manifest. Peter classifies these
works according to the obligations of Christians to each other, and their
obligations to enemies and persecutors.
2. Immediately preceding the text, Paul has been instructing
concerning the domestic relations of husband and wife; how they should live
together as Christians in love and companionship, giving due honor and
patiently and reasonably bearing with each other. Now he extends the
exhortation to Christians in general, enjoining them to live together in
Christian love, like brothers and sisters of a household. In the rehearsal of
many preeminently noble virtues and works, he portrays the ideal church,
beautiful in its outward adornment, in the grace wherewith it shines before
men. With such virtues the Church pleases and honors God, while angels behold
with joy and delight. And what earthly thing is more
desirable to man’s sight? What happier and more
pleasing society may he seek than the company of those who manifest a unity of
heart, mind and will; brotherly love, meekness, kindliness and patience, even
toward enemies? Surely, no man is too depraved to command such goodness and to
desire companionship among people of this class.
3. The first virtue is one frequently mentioned by the
apostles. Paul, for instance, in Romans
4. Pride is the common vice of the world, and the devil
fosters it among his numerous followers thereby causing every sort of misery
and unhappiness, corrupting all ranks and stations, and rendering men vicious,
depraved and incapable of executing good. In opposition to this vice the
apostles diligently admonish Christians to be of one mind, regardless of station
or occupation, since every individual must remain in the position to which he
has been ordained and called of God. All ranks and stations cannot be one.
Particularly is this true in the Church; for in
addition to the outward difference of person, station, and so on, there are
manifold divine gifts unequally distributed and varyingly imparted. Yet these
many dissimilarities, both spiritual and secular, are to be amenable to the
unity of the spirit, as Paul calls it, or a spiritual unity. Just as the members
of the physical body have different offices and perform different functions, no
one member being able to do the work of the other, and yet all are in the unity
of one bodily life; so also Christians, whatever the dissimilarity of language,
office and gift among them, must live, increase and be preserved in unity and
harmony of mind, as in one body.
5. This matter of harmony is the first and most necessary
commandment enjoined by the doctrine of faith; ay, this virtue is the first
fruit which faith is to effect among Christians, who are called in one faith
and baptism. It is to be the beginning of their Christian love. For true faith
necessarily creates in all believers the spirit that reasons: “We are all
called by one Word, one baptism and Holy Spirit, to the same salvation; we are
alike heirs of the grace and the blessings of God. Although one has more and greater gifts than another, he is not on that
account better before God. By grace alone, without any merit of ours, we are
pleasing to God. Before him none can boast of himself.”
6. How can I think myself better than another by reason of
my person or my gifts, rank or office? Or what more than I has another to boast
of before God concerning himself? No one has a different baptism or sacrament,
a different Christ, from mine, or grace and salvation other than I have. And no
individual can have another faith than have Christians in general, nor does he
hear any other Gospel or receive a different absolution, be he lord or servant,
noble or ignoble, poor or rich, young or old, Italian or German. When one
imagines himself different from or better than his fellows, desiring to exalt
and glorify himself above others, he is truly no longer a Christian; because he
is no longer in that unity of mind and faith essential to Christians. Christ
with his grace is always the same, and cannot be divided or apportioned within
himself.
7. Not without reason did the beloved apostles urge this
point. They clearly saw how much depends upon it, and what evil and harm result
from disregard of the commandment. Where this commandment is dishonored,
schisms and factions will necessarily arise to corrupt pure doctrine and faith,
and the devil will sow his seed, which afterwards can be eradicated only with
difficulty. When once self-conceit rules, and one, pretending more learning, wisdom, goodness and holiness than his
fellows, begins to despise others and to draw men to himself, away from the
unity of mind which makes us one in Christ, and when he desires the first
praise and commendation for his own doctrine and works, his own preaching, then
the harm is already done; faith is overthrown and the Church is rent. When
unity becomes division, certainly two sects cannot both be the true Church. If one is godly, the other must be the devil’s
own. On the other hand, so long as unity of faith and oneness of mind survives,
the true Church of God abides, notwithstanding there
may be some weakness in other points. Of this fact the devil is well aware;
hence his hostility to Christian unity. His chief effort is to destroy harmony.
“Having that to contend with,” he tells himself, “my task will be a hard and
wearisome one.”
8. Therefore, Christians should be all the more careful to cherish the virtue of harmony, both in the
Church and in secular government. In each instance there is of necessity much
inequality. God would have such dissimilarity balanced by love and unity of
mind. Let everyone be content, then, with what God has given or ordained for
him, and let him take pleasure in another’s gifts, knowing that in eternal
blessings he is equally rich, having the same God and Christ, the same grace
and salvation; and that although his standing before God may differ from that
of his fellows, he is nevertheless in no way inferior to them, nor is anyone
for the same reason at all better than or superior to himself.
9. In temporal affairs, every inequality in the world can be
harmonized by a unity of mind and heart. In relations other than spiritual
there is mutual love and friendship. How great the outward dissimilarity
between man and wife – in person, nature and employment! likewise
between masters and their subjects. Yet, in mutual conscientiousness
they mutually agree and are well satisfied with each other. So it would be
possible to enjoy life upon earth in peace and happiness were it not that the
devil cannot suffer it. He must divide hearts and alienate love, allowing no
one to take pleasure in another. He who is illustrious, of noble birth, or has
power or riches, feels bound to despise others as silly geese or witless ducks.
SYMPATHY A
CHRISTIAN VIRTUE
10. The other virtues enjoined by Peter are easily
recognized – “Compassionate, loving as brethren, tenderhearted, and
humbleminded” [Luther translates “friendly” – courteous]. These particularly
teach that Christians should esteem one another. God has subjected them all to
love and has united them, with the design that they shall be of one heart and
soul, and each care for the other as for himself. Peter’s exhortation was
especially called for at that time, when Christians were terribly persecuted.
Here a pastor, there a citizen, was thrown into prison, driven from wife,
child, house and home, and finally executed. Such things happen even now, and
may become yet more frequent considering that
unfortunate people are harassed by tyrants, or led away by the Turks, and
Christians are thus dispersed in exile here and there. Wherever by his Word and
faith God has gathered a church, and that spiritual unity, the bond of
Christianity, exists in any measure, there the devil has no peace. If he cannot
effect the destruction of that church by factiousness, he furiously persecutes
it. Then it is that body, life and everything we have must be jeopardized – put
to the stake – for the sake of the Church.
11. Christians, according to Peter, should, in the bond of a
common heart and mind, sympathetically share the troubles and sufferings of
their brethren in the faith, whoever and wherever the brethren may be. They are
to enter into such distresses as if themselves suffering, and are to reason:
“Behold, these suffer for the sake of my precious faith, and standing at the
front, are exposed to the devil, while I have peace. It does not become me to
rejoice in my security and to manifest my pleasure. For what befalls my dear
brethren affects me, and my blessings are the cause of their misfortune. I must
participate in their suffering as my own.” According to the admonition of
Hebrews 13:3: “Remember them that are in bonds, as bound with them; that is, as
if in the same bonds and distress. Remember them that are illtreated, as being
yourselves also in the body;” as members of the same body.
12. We are all bound to one another, just as in the body one
member is bound to another. As you know by your own physical experience,
“Whether one member suffereth, all the members suffer with it; or one member is
honored, all the members rejoice with it,” as Paul says in Corinthians
13. This virtue of sympathy, resulting as it does from a
unity of mind and faith, is impossible to the world. In the world every man looks
only upon what benefits himself and regards not how others, especially the
godly, fare. Indeed, the world is capable of scornful smiles and extreme
pleasure at sight of Christians in poverty and distress, and in their
sufferings it can give them vinegar and gall to drink.
But you who claim to be a Christian, should know it is yours to share the
sufferings of your brethren and to prove your heartfelt sympathy with them. If
you cannot do more, at least show it with comforting
words or prayer. Their suffering concerns you as well as themselves, and you
must expect the same afflictions from the devil and the wicked world.
OF LOVE
“Loving as
brethren.”
14. This virtue must prevail among Christians everywhere.
They are to manifest toward one another the love and faithfulness of brothers
according to the flesh. It is a law of nature that brothers have a peculiar
confidence in one another, being of the same blood and flesh and having a
common inheritance. Particularly is this true when in
distress. Although they may not be united in other respects, yet when stranger
blood assails and necessity comes, they of the same flesh and blood will take
one another’s part, uniting person, property and honor.
15. Likewise Christians should exercise a peculiar brotherly
love and faithfulness toward one another, as having one Father in heaven and
one inheritance, and in the bond of Christianity being of one faith, united in
heart and mind. None may despise another. Them among us who are still weak,
frail and eccentric in faith and morals, we are to treat with gentleness,
kindness and patience. They must be exhorted, comforted, strengthened. We
should do by them as do the brothers and sisters of a household toward the
member who is weak or frail or in need. Indeed we cannot otherwise dwell in
peace. If we are to live together we must bear with one another much weakness,
trouble and inconvenience; for we cannot all be equally strong in faith and
courage and have equal gifts and possessions. There is none without his own numerous
weaknesses and faults, which he would have others tolerate.
OF MERCY
“Tenderhearted,
humbleminded” [friendly].
16. Here Peter has in mind mankind in general – friends and
enemies, Christians and persecutors. Owing to original
sin, man is naturally disposed to seek revenge,
especially upon those who injure him without cause. If he can do no more, he at least maliciously invokes evil upon his enemy
and rejoices in his misfortune. Now, Christians more
than any others in this world are innocently persecuted, injured, oppressed and
aggrieved, even by those having the name and honor of Christians, a thing of
frequent occurrence today. God’s people are aggrieved by such treatment, and if
the natural instinct of flesh and blood could have its way, they would gladly
revenge themselves; just as they of the world mutually exercise their revenge,
not content until passion is cooled.
17. But a Christian should not, and indeed consistently he
cannot, be unmerciful and vindictive, for he has become a child of God, whose
mercy he has accepted and therein continues to live. He cannot seek pleasure in
injury to his neighbor or enjoy his misfortune. He cannot maintain a bitter or
hard and stubborn heart toward him. Rather he is disposed to show mercy even to
his hostile neighbor, and to pity his blindness and misery; for he recognizes
that neighbor as under God’s wrath and hastening to everlasting ruin and
condemnation. Thus the Christian is already more than
revenged on his enemy. Therefore he should be friendly towards the hostile
neighbor and do him every kindness he will permit, in an effort to lead him to
repentance.
18. Yet, in showing mercy, as frequently enjoined heretofore
we are not to interfere with just and ordained punishments. God’s Word does not
teach us to demand mercy or commend kindness where sin and evil practices call
for punishment, as the world would have us believe when their sins merit
rebuke, particularly the vices of those in high places. These transgressors
claim that when reproved their honor is assailed and occasion is given for
contempt of their office and authority, and for rebellion, a thing not to be
tolerated. This is not true. The lesson teaches the
duty of each individual toward all other individuals, not toward the
God-ordained office. Office and person must be clearly distinguished. The
officer or ruler in his official capacity is a different man from what he is as
John or Frederick. The apostle or preacher differs from the individual Peter or
Paul. The preacher has not his office by virtue of his own personality; he
represents it in God’s stead. Now, if any person be unjustly persecuted,
slandered and cursed, I ought to and will say: “Thank God;” for in God I am
richly rewarded for it. But if one dishonors my baptism or sacrament, or the
Word God has commanded me to speak, and so opposes not me but himself, then it
is my duty not to be silent nor merciful and friendly, but to use my
God-ordained office to admonish, threaten and rebuke, with all earnestness,
both in season and out of season – as Paul says in 2 Timothy 4:2 – those who
err in doctrine or faith or who do not amend their lives; and this regardless
of who they are or how it pleases them.
19. But the censured may say: “Nevertheless you publicly
impugn my honor; you give me a bad reputation.” I answer: Why do you not
complain to him who committed the office to me? My honor is likewise dear to
me, but the honor of my office must be more sacred
still. If I am silent where I ought to rebuke, I sully my own honor, which I
should maintain before God in the proper execution of my office; hence I with
you deserve to be hanged in mid-day, to the utter extinguishment of my honor
and yours. No, the Gospel does not give you authority
to say the preacher shall not, by the Word of God, tell you of your sin and
shame. What does God care for the honor you seek from the world when you defy
his Word with it? To the world you may seem to defend your honor with God and a
good conscience, but in reality you have nothing to boast of before God but your
shame. This very fact you must confess if you would retain your honor before
him; you must place his honor above that of all creatures. The highest
distinction you can achieve for yourself is that of honoring God’s Word and
suffering rebuke.
20. “Yes, but still you attack the office to which I am
appointed.” No, dear brother, our office is not assailed when I and you are
reminded of our failure to do right, to conduct the office as we should. But
the Word of God rebukes us for dishonoring that divinely ordained appointment
and abusing it in violation of his commandment. Therefore you cannot call me to
account for reproving you. However, were I not a pastor or preacher, and had I
no authority to rebuke you, then it would be my duty and my pleasure to leave
your honor and that of every other man unscathed. But if I am to fill a divine
office and to represent not my own but God’s dignity, then for your own sake I
must not and will not be silent. If you do wrong, and disgrace and dishonor
come upon you, blame yourself. “Thy blood shall be upon thine own head,” says
Scripture, 1 Kings
21. This much by way of reminder of the difference between
official rebuke and personal anger and revenge. It must constantly be kept
before us because of the artfulness of flesh and blood, which ever seeks to
disregard that difference. True, God would have all men to be merciful and
friendly, to forgive and not to avenge wrong; but the
office, which is ordained for the punishment of the wicked, will not always
admit of that course. Few are willing to forgive, and
therefore God must enforce his government over the merciless. They must be
punished without mercy. This divine principle must not be restricted. Neither
must it be applied beyond measure. Every official must be careful not to exceed
the demands of his office, exercising his own revenge, his own envy and hatred,
in the name and under pretense of that position.
22. Peter continues to expatiate upon this topic – the good
works he has been discussing: gentleness, mercy, friendliness – citing
beautiful passages of Scripture and using other exhortations – to incite
Christians to practice these virtues. He says:
“Not rendering evil
for evil, or reviling for reviling; but contrariwise blessing: for hereunto
were ye called, that ye should inherit a blessing.”
23. We have now seen whose prerogative it is to avenge,
rebuke and punish evil. This passage does not refer to official duty. When the
judge declares sentence of execution upon a thief we have truly an instance of
vengeance and reproach, and a public and extreme reflection upon honor. But it
is God’s judgment and his doing, with which we are not here concerned. The
Christian of true faith and innocent life, who
confesses his doctrine and belief, and as he is commanded rebukes opposing
forces, will provoke the devil and the world, and will be persecuted, oppressed
and harassed in the name of office and right, even by individuals whose
official duty it is to protect the godly and restrain unjust power. If these
cannot do more, they will at least annoy, hinder and
oppose that Christian as far as possible. If the Christian be quick-tempered
and fail to curb his anger and impatience, he will effect no good. He will only
bring upon himself that disquiet of heart which consumes and worries itself
with thoughts of revenge and retaliation upon the offender; which when the
devil perceives, he rejoices. He so urges and instigates as to cause more mischief on both sides. Thus he doubly injures the
Christian – through his enemy and through the anger wherewith the Christian
torments himself and spoils his own peace.
OF PATIENCE
24. What then shall we do, you say, when we must suffer such
abuse and without redress? The only resource, Peter says, is to possess your
heart in patience and commit the matter to God. This is all that remains when
they whose duty it is will not help you, nor restrain and punish the wrong, but
even do you violence themselves. If the evil receive not judicial punishment,
let it go unpunished until God looks into it. Only see that you keep a quiet conscience
and a loving heart, not allowing yourself, on account of the devil and wicked
men, to be disturbed and deprived of your good conscience, your peaceful heart
and your God-given blessing. But if in your official capacity you are commanded
to punish the evil, or if you can obtain protection and justice from rightful
authorities, avail yourself of these privileges without anger, hatred or
bitterness, ay, with a heart that prompts to give good
for evil and blessing for reviling.
25. Such conduct is becoming you as
Christians, the apostle says, for you are a people
called to inherit a blessing. Oh, wonderful and glorious fact, that God has
decreed and appropriated to you this blessing whereby all the riches of his
grace and everything good are yours! and that he will abundantly give you his Spirit to remain with you, blessing body and
soul, if only you hold fast his grace and do not allow yourselves to be
deprived of it. What price would you not gladly pay for this blessing, were it
purchasable, instead of being freely given, without your merits, and were you
privileged thus to buy the assurance of having a God so gracious, one willing
to bless you in time and eternity? Who would not willingly give
even body and life, or joyfully undergo all suffering to have the perfect
assurance of heart which says: “I know I am a child of God, who has received me
into his grace and I live in the sure hope that I will be eternally blessed and
saved.” Think, Peter says, what a vast difference God makes between you and others
because you are Christians. He has appointed you to be heirs of everlasting
grace and blessing and of eternal life. But they who are not
Christians – what have they but a terrible sentence
like a weight about their necks? the sentence pronouncing
them children of the curse and of eternal condemnation.
26. If men would take this to heart, it would be easy by
teaching and persuasion to win them to friendship and kindness toward their
fellow-men; to induce them not to return evil or reviling from motive of
revenge, but when their own privileges and protection and the punishment of
evil cannot be obtained, quietly and peaceably to suffer injury rather than
lose their eternal comfort and joy. Christians have excellent reason, a
powerful motive, for being patient and not revengeful or bitter in the fact
that they are so richly blessed of God and given that great glory whereof, as
Peter afterwards remarks, they cannot be deprived, nor can they suffer its
loss, if only they abide in it. The apostle emphasizes this fact and further
persuades Christians by citing the beautiful passage in Psalm 34:12-16:
“He that would love
life, and see good days, let him refrain his tongue from evil, and his lips
that they speak no guile: and let him turn away from evil, and do good; let him
seek peace, and pursue it. For the eyes of the Lord are upon the righteous, and
his ears unto their supplication: but the face of the Lord is upon them that do
evil.”
27. These words the Holy Spirit uttered long ago through the
prophet David, for the instruction and admonition of all saints and children of
God. David presents to us the matter as he daily saw it in his own life and
learned from his own experience, and as he gathered from examples of the dear
fathers from the beginning of the world. “Come hither, dear children,” he would
say, “if you will be taught and advised, I will give
you sound instruction as to how we are to fear God and become his children. Who
desires peace and comfort?” “Oh, who would not desire peace and comfort?” cries
the world. For these everyone seeks and strives, and all the efforts of the
world are directed toward this end.
THE CHRISTIAN’S
PEACE
28. There are two ways to the goal of peace. One is that
chosen by the world. The world seeks to obtain peace by preserving its own with
violence. It desires the death of all who oppose it and will suffer injury or
evil in word or deed from no one. This method, it is true,
is appointed to govern mental authority. It is the duty of civil rulers to
faithfully employ it to arrest and hinder evil as far as possible. But they can
never wholly restrain evil nor punish every offense. Much wickedness will
remain, particularly secret evil, which must punish itself, either by
repentance here or in hell hereafter. By this procedure Christians will not
accomplish for themselves any personal advantage; the world is too wicked and
it will not give them support.
29. Therefore, if you desire peace for yourself personally,
particularly as a Christian, you must choose another way. The Psalm shows it to
you when it says: “Refrain thy tongue from evil, and thy lips that they speak
no guile.” This injunction really applies to doctrine, meaning that we are to
abide by the true Word of God and not to allow
ourselves to be seduced by false teaching. But Peter here extends the
application to the outward life and conduct of Christians in the work, the
circumstances being such as to call for this admonition in the matter of
refraining the tongue. On account of the faith and confession for which men are
called Christians, they must suffer much; they are endangered, hated,
persecuted, oppressed and harassed by the whole world. Christ foretold ( Matthew 10:22): “Ye shall be hated of all men for
my name’s sake.” Easily, then, Christians, might believe they have cause to
return evil, and being still flesh and blood mortals, they are inevitably moved
to be angry and to curse, or to forsake their confession and doctrine and with
unbelievers to join the false church with its idolatrous teaching. Here the Psalm
admonishes: Dear Christian, let not all this move you to rave,
curse, blaspheme and revile again, but abide in the blessing prepared for you
to inherit; for you will not by violence remedy matters or obtain any help. The
world will remain as it is, and will continue to hate and persecute the godly
and believing. Of what use is it for you to hate, chafe and curse against its
attitude? You only disturb your own heart with bitterness, and deprive yourself
thereby of the priceless blessing bestowed upon you.
30. We have the same teaching in the fourth verse of Psalm
4, which comforts saints and strengthens them against the temptation and
provocation to anger and impatience which they must experience in the world.
“Be ye angry,” David says, “and sin not: commune with your own heart upon your
bed, and be still.” That is, although according to the nature of flesh and
blood you fret because you are compelled to witness the prosperity of the world
in its ungodly life and wickedness, and how it spites, despises and persecutes
you with pride and insolence, nevertheless let not yourselves be easily
provoked; let wrong, displeasure, vexation and worry remain outside the inner
life; let them affect only the outward life, body and possessions. By no means
let them become rooted in your heart. Still your hearts and content yourselves,
and regard all this vexation as not worth losing sleep over. If you desire to
serve God truly and to render acceptable sacrifice to him, then with faith in
his Word place your hope in him as your dear Father who cares for you, hears
you and will wondrously support you.
GUARDING THE LIPS
31. But the psalmist’s additional words, “Refrain your lips
that they speak no guile,” refer, as I have said, primarily to confession of
the doctrine; but there is another thought: When one is prompted to anger and
to complaint about injury and wrong, in his impatience and irritation he cannot
speak fairly concerning the matter of offense, but invariably exaggerates. So
it is with anger and retaliation. One receiving but a pin-point wound will fly
into a passion and be ready to break the offender’s head. The individual that
suffers a single adverse word immediately proceeds to abuse and slander in the
extreme his opponent. In short, an angry heart knows no moderation and cannot
equally repay, but must make of a splinter, even a mote, a great beam, or must
fan a tiny spark into a volcano of flame, by retaliating with reviling and
cursing. Yet it will not admit that it does wrong. It would, if possible,
actually murder the offender, thus committing a greater wrong than it has
suffered.
32. So wicked and unjust is human nature that when offended
it stops not with equal measure in retribution; it goes beyond and in its anger
and revenge spares neither the neighbor’s honor nor his body and life. James
33. So Peter admonishes you to restrain your tongues, to
curb them, lest they suddenly escape your control and sin with wicked words,
doing injury double that you have received. Guard your lips that your mouth
utter not guile or falsehood through your anger, and that it may not calumniate,
abuse and slander your neighbor contrary to truth and justice and in violation
of the eighth commandment. Such conduct is, before God and man, unbecoming a
Christian and leads to that most disgraceful vice of slander, which God
supremely hates. It is the devil’s own, whence he has his name of liar or
slanderer – diabolus, or devil.
GOOD WORKS
34. The Psalm says further: “Turn away from evil and do
good”; that is, beware lest on account of the wickedness of another you also become
wicked, for anger and revenge meditate only harm and wickedness. Therefore be
all the more diligent to do good, if you can, that your heart may retain its
honor and joy and that you may abide in righteousness, and not fall from God’s
grace and from obedience to him into the service of the devil. By anger and
revenge the devil tempts you, endeavoring to get you again into his toils and
to embitter your heart and conscience until you shall exceed others in sin.
35. “Seek peace and pursue it,” continues the apostle. This
is a sublime exhortation, and faithful, divine counsel. You must not think,
Peter would say, that peace will run after you, or that the world – much less
the devil – will bring it into your house. Rather you will find the very opposite
true. From without strife will be carried to you in
bales, and within your own heart will be kindled anger and bitterness to fill
you with everlasting disquiet. Therefore if you desire peace, wait not until
other people help you to obtain it, nor until you create it for yourself by
force and revenge. Begin with yourself. Turn from the evil to the good. Even
undergo suffering to provide your heart with the peace which endures in spite
of all that would rob you of it. Strive ever to keep your heart firm in the
resolve: I will not be angry nor seek revenge, but will commit my affairs to
God and to those whose duty it is to punish evil and wrongdoing. As for my
enemy, may God convert and enlighten him. And however much more
of violence and wrong I may suffer, I will not allow my heart to be robbed of
its peace.
36. Notice, the way to preserve peace and to see good days
even in evil times is to keep a silent tongue and a quiet heart through the
comfort of divine grace and blessing. No outward occasion may be given for
strife, but always peace is to be sought with good words, works and prayers. We
must even pursue peace, follow after it, with genuine and strong suffering.
Thus we preserve it by force. In no other way can a Christian see good days and
hold fast his blessing. Remember you must make strenuous effort if you would
not reject your blessing nor be influenced by another to carelessly lie and
otherwise sin with your tongue. Flesh and blood are weak and sluggish in the
matter of preserving peace, therefore Peter strengthens his exhortation and
further encourages us by the promise of God’s help and protection for the
faithful and his punishment of their enemies. He says:
“For the eyes of
the Lord are upon the righteous, and his ears unto their supplication.”
37. Inscribe this verse upon your heart in firm faith and
see if it does not bring you peace and blessings. Try to believe that God sits
above, sleepless and with his vigilant eye ever upon you. With watchful vision
he beholds the righteous as they suffer violence and wrong. Why will you
complain and become discouraged by reason of the harm and grief you experience,
when the gracious eyes of the true Judge and God are
upon you and his intent is to help you? All the wealth of the world would I
give, if I might, to purchase that watchful care, or rather to obtain the
requisite faith; for surely the lack is not in his regarding, but in our faith.
GOD OVER ALL
38. More than this, God’s ears, the apostle tells us, are
also open to the prayers of the righteous. As he looks upon you with gracious,
winning eyes, so also are his ears alert to even the faintest sound. He hears
your complaint, your sighing and prayer, and hears, too, willingly and with
pleasure; as soon as you open your mouth, your prayer is heard and answered.
39. Again, Peter says: “The face of the Lord is upon them
that do evil.” True, God’s eyes are upon the righteous, but nevertheless he
sees also the others. In this case he beholds not with a friendly look or
gracious countenance, but with a displeased and wrathful face. When a man is
angry the forehead frowns, the nostrils dilate and the eyes flash. Such a
manifestation of anger are we to understand by the Scripture when it refers
here to “the face of the Lord.” On the other hand it illustrates the pleased
and gracious aspect of God by “the eyes of the Lord.”
40. Now, why is “the face of the Lord” upon evil-doers and
what is its effect? Certainly God’s purpose is not to heed or to help them, to
bestow blessing or success upon their evil-doing. His purpose is, according to
the succeeding words in the psalm, “to cut off the remembrance of them from the
earth.” This is a terrible, an appalling sentence, before which a heart may
well be prostrated as from a thunderbolt. And ungodly hearts would be thus
appalled were they not so hardened as to despise God’s Word.
41. Notwithstanding the indifference of the wicked, the
sentence is passed. Verily it is no jest with God. It illustrates how sincerely
he cares for the righteous and how he will avenge them on the wicked, toward
whom his countenance bespeaks punishment in due time and the cutting off of
their memory from the earth. In contrast, the righteous, because they have
feared God and abode in their piety though suffering for it, shall, even here
upon earth, live to see blessing and prosperity upon their children’s children.
Although for a time the company of the wicked conduct themselves with pride
upon the earth, and imagine themselves secure beyond the possibility of being
unseated, nevertheless when their hour comes they are suddenly hurled down from
earth into the abyss of hell and must suffer the righteous to remain in
possession of the earth. So testifies Christ in Matthew 5:5, and Psalm 37 more fully explains the matter.
42. It is proven by all the examples of Scripture and also
by the experience of the whole world from the beginning, that God casts down
those who seek only to injure. They who have despised God’s threats and angry
countenance with security and defiance have at last experienced the fulfillment
of these warnings and perished thereby. King Saul thought to destroy godly
David, to exterminate his root and branch and blot out his name as if he had
been a rebellious, accursed man. But God effected the very opposite. Because
David in his sufferings and persecution walked in the fear of God and trusted
him with simplicity, desiring no harm to his enemy, God’s gracious eye was ever
upon him and preserved him from that enemy. On the other hand, the angry face
of God was bent upon King Saul, and before David was aware of it the king had
fallen, and his whole family met ruin with him; they were obliged to surrender
crown and kingdom to the persecuted David.
43. Christians should strengthen their faith with the
comforting thought that God’s gracious countenance is over them and he turns
eye and ear toward them; and that on the other hand he looks with angry face
upon their enemies and those seeking to injure, and will take a hand in their
game, obliging them either to refrain from their evil-doing, or to perish by
it. Such retribution is certain. No one can live long without proving by his
own experience and that of other men the truth of the proverb, “Right will
assert itself.” However, we lack in faith and cannot wait God’s hour. We think
he delays too long and that we suffer too much. But in reality his time will
come speedily, and we can well wait and endure if we believe in God, who but
grants our enemies a brief opportunity to be converted. But their appointed
hour is already at hand and they will not escape if it overtakes them without
repentance.
“And who is he that
will harm you, if ye be zealous of that which is good? But even if ye should
suffer for righteousness’ sake, blessed are ye.”
44. According to Peter’s words here, you have a very great
advantage over all your enemies, whoever they be, in being richly endowed by
God with eternal blessing. You know he will protect, support and avenge you,
hence you abide in your faith and godliness. Although your adversaries think to
trouble and harm you, they can do you no real injury whatever they effect. For
wherein can persecution harm if you strive for godliness and abide in it? Not
by malice, might and violence can your enemies take from you, or diminish, your
piety and God’s grace, his help and blessing. And even from all the bodily and
temporal harm they can inflict, you suffer no loss. For the more
they seek to injure you, the more they hasten their own punishment and
destruction, and the greater is your recompense from God. By the very fact that
they slander, disgrace, persecute and trouble you, they multiply your blessing
with God and further your cause, for God must the sooner consider your case,
supporting you and overthrowing them. They but prepare your reward and benefit
by their wicked, venomous hatred, their envy, anger and fury. At the same time
they effect for themselves conditions the very reverse. Being condemned by
their own evil consciences, they cannot in their hearts enjoy one good day, one
peaceful hour; and they heap up for themselves God’s wrath and punishment.
45. Indeed, you are all the more blessed, temporally and
eternally, Peter declares, for the very reason that you suffer for
righteousness’ sake. You are so to regard the situation and to praise and thank
God for your suffering. The apostle looks upon tribulation in this light and
exalts it as supreme blessedness and a glorious thing. Christ says in Matthew
5:11-12: “Blessed are ye when men shall reproach you, and persecute you, and
say all manner of evil against you falsely, for my sake. Rejoice and be
exceeding glad: for great is your reward in heaven.” Oh, your adversaries
should purchase a little of this comfort regardless of cost and boast of
suffering a little for the sake of righteousness! Could they understand the
promise and be worthy of it, how intensely might they desire to have suffered
all and much more than they thought to inflict upon
you, if only they might be blessed and prove the comfort of this precious,
divine promise!
“Fear not their
fear, neither be troubled; but sanctify in your hearts Christ as Lord.”
46. Here again Peter resorts to Scripture and cites a verse
from the prophet Isaiah ( Isaiah 8:12-13) where he
admonishes God’s people not to be terror-stricken by the wrath and threats of
men, but firmly and confidently to trust in God. The prophet speaks similarly
in Isaiah 51:7: “Fear ye not the reproach of men, neither be ye dismayed at
their revilings.” As if he would say: Why will you permit yourselves to be
disturbed by the persecutions of men, however great, mighty and terrible
enemies they may be, when you are blessed and happy in God to the extent that
all creatures must pronounce you blessed? Moreover, you know the eyes of your
God behold you and his ears are open to your cry, and whatever you desire and
pray for is heard and granted. More than this, your adversaries are threatened
by his angry face. What are all men – tyrants, pope, Turk, Tartars, ay, the
devil himself – compared to this Lord, and what can they do against him, when
and wheresoever he chooses to show his power? They are but as a straw to a
mighty thunderbolt which makes the earth tremble. Therefore, if you are indeed
Christians and believe in God you ought in no wise to fear all these
adversaries, but rather, joyfully and with scornful courage to despise their
defiance, their threatening and rage, as something
utterly harmless to you; they are but effecting their own destruction in
hurling themselves at the Majesty before which all creatures must tremble.
TRUST IN GOD
ENJOINED
47. But this you are to do: Sanctify God; that is, regard
and honor him as holy. This is nothing else than to believe his Word; be
confident that in God you have truly one who, if you suffer for righteousness’
sake, neither forgets nor forsakes, but graciously looks upon you and purposes
to give his support and to revenge you on your
enemies. Such faith and confession honors him as the true
God, upon whom man can confidently and joyfully call for help, reposing his
whole trust in him upon the authority of his sure Word and promise, which
cannot deceive or fail.
48. In contrast, unbelievers cannot sanctify God; they
cannot render him due honor, although they may talk much of him and display
much divine worship. They do not accept God’s Word as the truth, but always
remain in doubt. In the hour of suffering they deem themselves utterly
forgotten and forsaken by the Lord. Therefore they murmur and fret, being very
impatient and disobedient toward God. They rashly seek to protect and revenge
themselves by their own power. That very conduct betrays them as beings without
a God, as blind, miserable, condemned heathen. Such are the great multitude of
Turks, Jews, Papists and unbelieving saints today throughout the world.
FIFTH SUNDAY AFTER
TRINITY.
LUKE 5:1-11.
________________
King James Version
Luke 5:1-11
And it came to pass, that, as the people
pressed upon him to hear the word of God, he stood by the lake of Gennesaret, And
saw two ships standing by the lake: but the fishermen were gone out of them,
and were washing their nets. And he entered into one of the ships, which was
Simon's, and prayed him that he would thrust out a little from the land. And he
sat down, and taught the people out of the ship. Now when he had left speaking,
he said unto Simon, Launch out into the deep, and let down your nets for a
draught. And Simon answering said unto him, Master, we have toiled all the
night, and have taken nothing: nevertheless at thy word I will let down the
net. And when they had this done, they inclosed a great multitude of fishes:
and their net brake. And they beckoned unto their partners, which were in the
other ship, that they should come and help them. And they came, and filled both
the ships, so that they began to sink. When Simon Peter saw it, he fell down at
Jesus' knees, saying, Depart from me; for I am a sinful man, O Lord. For he was
astonished, and all that were with him, at the draught of the fishes which they
had taken: And so was also James, and John, the sons of Zebedee, which were
partners with Simon. And Jesus said unto Simon, Fear not; from henceforth thou
shalt catch men. And when they had brought their ships to land, they forsook
all, and followed him.
PART I
CONCERNING FAITH,
THE CARE OF GOD, AND OUR DAILY OCCUPATION
1. This Gospel brings before us two parts, in which it
exhorts to faith and strengthens faith. In the first part it shows that Christ
cares for those who believe in him, so that they are abundantly supplied
against temporal and bodily needs. In the second part it shows that he will
help them still more against spiritual needs, thus in
reality proving the truth of what St. Paul says in 1 Timothy 4:8: “Godliness is
profitable for all things, having promise of the life which now is, and of that
which is to come.” The Scriptures are everywhere full of these two kinds of
promises.
2. To faith he assures temporal and bodily help by giving to
Peter and his partners so great a draught of fishes after they had vainly
toiled all night and caught nothing, and now could have no expectation or hope
of taking anything. But herein he adheres to the rule and order which he
himself has given and taught in Matthew
3. Although it is not indeed the purpose of Christ’s coming
or preaching to foster and provide for the body, yet he is not unmindful of it
when the first thing sought is his kingdom. He therefore takes upon himself the
distress of these poor fishermen who, through all this night, and with all
their efforts and toil, have caught nothing. However, as they have lent him
their boat to preach, and have listened to him, he, without any thought on
their part, and before they have uttered any prayer, provides for them a
draught of fishes so great that they are thereby enabled fully to learn and
clearly to understand that in him they have a Master who cares for them and
will not forsake them, provided they abide in his Word and remain his
disciples.
4. He would that his Church, or believing people, should be
comforted by the fact that he provides for them, and that somewhere on earth
they shall find bread and an abiding place, even though they are everywhere so
persecuted and scattered, that their place and provision in the world must be
uncertain. We find this set forth, not only in the present instance, and in
others like it, but in many a beautiful passage, such as Psalm 34:10: “The
young lions do lack, and suffer hunger; but they that seek Jehovah shall not
want any good thing.” And Psalm 33:18-19: “Behold, the eye of Jehovah is upon
them that fear him, upon them that hope in his loving kindness; to deliver
their soul from death, and to keep them alive in famine.” And Proverbs 10:3:
“Jehovah will not suffer the soul of the righteous to famish,” etc.
5. By this example he especially shows how it goes with
those upon whom he is to bestow his gifts and assistance, and how he is
accustomed to bestow these favors. It goes with them as it went with those
fishermen, who labored all the night, yet had nothing for all their trouble and
labor, and had nothing to hope for from human counsel or aid. Manifold
tribulations, miseries and distress are the daily experience of all
Christendom. If Christ is to help, there must be trials, trouble and toil, and
it must come to this, that we despair of all human counsel, comfort and
ability. Then he comes with his help, and shows that he still has the means of
comfort, counsel, protection and deliverance, and that he is able to bestow all
this when everything else has failed us, and when all that we have done or
suffered, and still may be able to do, is nothing and in yam; yea, that in such
need and weakness he gives and helps in richer measure than could be done by
all human power, skill and aid.
6. On the other hand, by saying to his disciples: “Put out
into the deep, and let down your nets for a draught,” Christ shows that he does
not forbid work, or would have that neglected which we have been commanded to
do. He thereby enjoins upon them to continue in their handicraft. The two
things are thus well maintained over against each other, namely, that we must
work, and that our work accomplishes nothing. For if toil and trouble could
have accomplished anything, then would the disciples have accomplished it
during the hours of the night; and all the more so
then, as they had hopes of taking a greater number of fishes while the silence
and darkness continued than when Christ, in broad daylight, commanded them to
let down their nets. Nevertheless, at Christ’s word, and at one draught, they
drew them in full to overflowing.
7. From this every one may see and learn that no man lives
by his labor or exertion, however great and unhampered this may be, but must
live by God’s blessing and grace. Let it remain at this, as the Germans say,
that “God helps,” or “God bestows his gifts over night,” which saying has come
down to us from pious men of old who realized its truth in their experience.
Daily experience still shows that many a one toils, tooth and nail, in anxiety
and hard work, who yet can scarcely earn his bread or get rid of his debts and
poverty; whilst to another, who takes it easy and newer overexerts himself,
everything comes and flows in so abundantly that we really must say: “All this
comes from God’s help and not from any man’s labor.” In <19C702> Psalm
127:2 we are told: “So he giveth it unto his beloved in sleep,” as if the
Psalmist would say: “It is in vain that you fret and plague yourself with cares
and labor, day and night, in order to provide what is needed in the home. Much
may be needed there; but it does not depend upon your hands and labor at all.
Nothing will come of your effort unless God himself is the “House Father” and
makes it possible for you to say: ‘God bestows his gifts over night. ’ Grain
and all food from the earth, yea, all that a man has, or may acquire, must be
given him of God.”
8. Such favors he also bestows upon the godless and
unbelieving, and upon them more than upon others. With
temporal goods he fills to overflowing the house and home of many wicked men
who never think of a God. And he does this, not by their exertion and labor,
but by a simple act of blessing, as we are told concerning such men in Psalm
9. Hereby Christ would have Christians aroused and
strengthened in faith, and protected against unbelief with its harmful fruits,
such fruits, especially, as covetousness, and anxious cares for the body and
the present life. These cling to man by nature like an inborn plague which,
together with the lusts of unbelief, moves and rages against the Spirit, as St.
Paul teaches in Galatians
10. Scripture, however, everywhere shows the harm that is
done by the avarice and anxieties of unbelief. For unbelief can by no means
obtain anything from God that would benefit, comfort or bless it, but so
deprives itself of the divine benediction that it can have no satisfaction or
joy in the temporal goods it desires, and can never possess a good and peaceful
conscience. Hence it is that Christ, in Matthew
11. Here compare the good things that faith brings and does,
with the harm that is done by unbelief. For, in addition to this, that faith
has the divine grace and blessing, it also has the promise that it shall be
sufficiently supplied with all that it needs. It fills the heart with such
goodness, peace and joy that it may well be called the root of all good things.
Unbelief, on the other hand, with all its cares and covetousness, shall have
this as its reward, that it is not bettered thereby, but must fall into all
sorts of snares through many hurtful lusts and desires; and thus it attains to
nothing in the end but eternal destruction. It is therefore nothing but the
root whence all misfortunes spring.
12. These two things are clearly seen in the world. Those
men are at rest and in peace who content themselves with the things that God
provides. They journey onward cheerfully and courageously, whatever their
calling may be. They have enough to live on, and all their necessities are so
well supplied that they must say to themselves: “No evening yet have I gone
hungry to sleep,” although it appears as if affliction and want are at their
very doors, as, according to our text, was the case with Peter. They have this
benefit from their confidence and faith in God, that they need not fret and
wound themselves among the thorns (cares for the body), or be stung and injured
by them, but can, so to speak, sit amid roses in a garden of pleasure. As
Solomon says in Proverbs
13. Of this we see daily examples in those who boast of the
Gospel and their Christianity. Everywhere we find robbery, oppression,
assessment, usury, etc. , to such an extent that even God and conscience are set aside for the sake of a miserable penny. Then, as if
such a fall were not deep enough, they harden themselves, and keep on their
course defiantly and sacriligiously, until they sink so far as to become
enemies of God’s Word, become blind and deaf, yea, become so unblessed and
accursed that they are of no service in any station, and can do nothing that is
wholesome and good or useful to the pleasure and improvement of others. All
they can do is to cause and bring harm, misfortune and misery upon land and
people.
14. All comes from this, as St. Paul says, that men are bent
on being rich. For such covetousness and cares do assuredly keep company with a
pride that makes men aim at being something great and powerful. Covetousness
would appropriate everything to itself. It begins at first by saying: “Would
that I had this house, this field, this castle, this village,” etc. Thus it
grows greater and greater till it becomes a dragon’s tail that draws everything
after it. And where covetousness has once become rooted there it daily brings
forth cares of a hundred different kinds, as it seeks to obtain still more goods and gold. There the human heart boils and bubbles
with countless insatiable lusts, and desires, that serve no other purpose than
its own destruction, and spring from no other source than man’s fall from
faith, and thence from one temptation and snare into another. It is a dreadful
plague that has taken such thorough possession of men that, on account of it,
they can do nothing good or useful in their station, and no longer
,an have any thought of serving God or man.
15. When one has scraped together a great deal, he has no
less trouble in retaining and protecting it. He must then try to gain favor and
friendship, and in all sorts of ways seek to prevent the loss of his property.
In the meantime he brings upon himself hatred and envy and troubles of many
kinds, from which he cannot escape; and thus, as St. Paul shows, there is nothing
left but disturbance and sorrows of conscience, and a veritable hell, into
which the man has cast himself. Upon the covetous man the plague and curse have
already been pronounced that he shall never be satisfied, and, furthermore,
that he must endure all sorts of misfortune and heartgriefs through the very
things he has coveted to his everlasting destruction and damnation.
16. We see from daily experience what shameful and accursed
vice covetousness is, and what harm it does, especially in high office, whether
clerical or lay. If the money fiend has taken possession of a pastor’s or
preacher’s heart, so that he, like the rest of the world, only aims at securing
for himself great riches, then has he already, like Judas the traitor, fallen
into the jaws of the devil, and is prepared, for a few pieces of silver, to
betray Christ and his Word and his Church. Thus has the Pope, in order to
secure and maintain his riches and dominion, introduced, in the name of God and
the Church, all sorts of idolatries and abominations, and has openly led
multitudes of souls to the devil, so filling men with the false terrors of his
ban that no one dares to say a word against it.
17. How harmful it is in civil governments when lords and
princes are dominated by this shameful vice, aiming to appropriate everything
to themselves. Thereby they forget to exercise their princely office so as to
be of help to the land and people over whom, for this purpose, they have been
placed as lords, and thus they forfeit the commendation and love which, with
all honor and praise, they should receive as the fathers of their people and
country. They do not concern themselves about the spread of God’s Word, the
administration and support of churches and schools, the proper instruction of
the people, or the maintenance of law and order among their subjects. They
permit destitute pastors, with their children, widows and orphans, to suffer
injustice, violence and want. In the meantime they go about with their tax
lists, and only consider how they may collect money enough for their excessive
expenditures and pomp. And when this does not suffice, they flay and tax their
poor subjects to such an extent that they themselves fall into perplexities and
difficulties which must bring poverty and ruin upon themselves, their land and
their people. Or if, in their avarice, they have already accumulated enough to
make them think they are quite rich, then, in order to carry out their
undertakings, they involve themselves in manifold strange dealings and affairs
that finally, to their own punishment, they bring upon themselves great burdens
and ruin.
18. What a dreadful disaster and ruin has been brought upon
Germany merely by the shameful and accursed usury which has everywhere gotten
the upper hand, so that there is no longer any check or restraint to it,
especially as those who should check it are themselves mixed up in it. Nowadays
every one who has the power, by means of his money, impoverishes his neighbors,
and thereby sets God and conscience aside. Thus, with open eyes, and with an
evil, self-accusing conscience, he speeds off to hell, burdened with the curse
that has been pronounced upon the abominations of covetousness, – the curse,
that he shall not himself enjoy such property in peace and tranquility as has
been gained by usury, but either himself shall lose it by God’s visitation or
it shall not descend to his heirs. Upon such un-Christian doings must come the
fearful wrath and punishment of God, which alas! we have long ago greatly
deserved; and the time must come when he will turn us out of doors, together
with the Turks and other terrible plagues, so that, since we would not heed his
Word and admonition, he him. self may put a forcible end to
this godless business.
19. This the believer avoids and escapes who, with good
conscience and godly fear, occupies his station in life peacefully and quietly,
and is satisfied with the things that God gives him. He does not expose himself
to the dangers of temptation or snares. He is in no need of troubling himself
with cares and anxieties, or of engaging with others in bickering and brawling
disputes, quarrels, jealousies and hatreds. He is a man of fine, blessed and
useful character, one who can be of service and assistance to many. He finds
grace and favor with God and man that shall benefit and honor even his
children’s children.
20. The example before us in this Gospel should teach and
admonish us that we may learn to believe, and thus experience through faith, that
God cares for his children and provides for them to such an extent that they
need not worry and condemn themselves with cares or covetousness. And yet,
though cares and covetousness are forbidden, it should be borne in mind, as I
have already said, that no one dare cease from labor. The world turns these two
things upside down, as it usually does with all the words and ordinances of
God. To care and to strive for the obtaining of gold and goods is something it
is determined to do. Such care, however, concerns God alone, and for himself
alone has he reserved it. And yet the world is willing enough to let God attend
to the work which it has been commanded to do; yea, all the aim of its cares
and covetousness is to be set free from working in the sweat of its face. God
wants just the opposite. He wants us to keep the work and to leave the care
with him. By doing this we shall do our part, and, with moderate labor and no
care, we shall soon come into possession of all we need.
21. When Christ wished to bestow his gift upon Peter and
others he did not cause the fish to leap into the boat without labor or nets,
as he very well might have done. But he commanded them to put out into the deep
and let down their nets. That is, they should engage in the handicraft they
understood and had learnt and were accustomed to, and should act as fishermen.
Christ keeps aloof from the lazy, unfaithful idlers who will not do as they
have been commanded, and will not keep their hands and feet from straying. Thus
he teaches a twofold lesson, that he will not give us
anything unless we work for it, and that the things we obtain do not come from
our work, but only from God’s help and blessing. You are to work, but you are
not to depend upon that work, as if that which resulted therefrom were of your
own accomplishment.
22. In short, our work produces and bestows nothing. Yet it
is necessary as a means through which we may receive what God gives. The
disciples must use their hands to let down the nets and to draw them in, if
they wish to secure anything, and must be willing to do so. Yet they are
obliged to acknowledge that their labor did not bring about the result,
otherwise they would have succeeded, in the first place, without Christ. He
therefore permits them to make a sufficient trial, and to discover by
experience that the toil of this entire night has been in vain and to no
purpose.
23. This he teaches us by daily experience in all sorts of
affairs and doings and governments on earth. Very often he permits us to labor
long and arduously and without results, till it becomes bitterly painful to us,
and we are forced to complain with Peter: “We toiled all night, and took
nothing.” This he does that we may not venture to depend upon our labor, but
may know that he must grant it success, and that we have not secured this
through our own effort, skill or diligence.
24. What diligence, money and effort many a father and
mother have bestowed in order to rear their son to honor and virtue, and that
with a hope and confidence as great as if (to use a common expression) he were
to become an angel. And yet he has become nothing but a notoriously willful and
prodigal child. On the other hand, many a poor and forlorn orphan, upon whom
very little effort and diligence have been expended, has grown up so
surprisingly well-bred as to make us think that it just happened so, and did
not depend upon any diligence or care of our own.
25. Of what do all civil governments more
generally complain than of fruitless labors and efforts, even where their work
is carried on energetically and in earnest, and where there are men who are
willing and able to rule well, – men who are not lacking in wisdom,
understanding, power and might? These are obliged to learn, after a long period
of governing, that thereby they have not accomplished anything. How often it
happens, indeed, that the best plans, the wisest counsels, and the brightest
ideas prove to be the very worst, and result in nothing but harm and ruin. The
very wisest rulers have always experienced and complained of this. And thus we
may learn that God will not grant prosperity and success through human wisdom,
plans and intrigues, if these are the things we depend upon.
26. Hence, if the world be willing to receive counsel from a
plain and straightforward man, namely, from the Lord our God, who certainly has
had some experience and understands the art of ruling, the best counsel would
be, that each one, in his administration of government, should simply direct
his thoughts and plans to a faithful prosecution and believing performance of
the duties enjoined upon him, not placing any dependence upon his own thoughts
and plans, but casting all his cares upon God. The man who does this will at
last be sure to discover that he who trusts in God accomplishes more than he who seeks to transact his affairs according to
his own wisdom and thought, or in his own power and might.
27. So it goes in the spiritual government of the Church, as
specially indicated in the narrative now before us. Where I have preached and
taught during the past ten or twenty years, there another could, perhaps, have
done more in one year; and one sermon may bring forth
more fruit than many others. Here, also, it is true
that our labor, diligence and effort can accomplish nothing. These two things
must go together, namely, that each one does his duty, and that he,
nevertheless, acknowledges with Peter: “My labor cannot bring forth anything,
if thou dost not give the increase.” As Paul also says
in 1 Corinthians 3:6-7: “I have planted, Apollos watered; but God gave the
increase. So then neither is he that planteth anything, neither he that
watereth; but God that giveth the increase,” etc.
28. In short, all human nature and life are so that, until
God gives the increase, we may often labor long and much, and all to no
purpose. But the work is not to cease on that account, nor should any man be
found without work. He must wait for the increase till God gives it, as Solomon
says in Ecclesiastes 11:6: “In the morning sow thy seed, and in the evening
withhold not thy hand; for thou knowest not which shall prosper, whether this
or that,” etc.
29. However, the circumstances are especially pointed out
under which work becomes useful and fruitful, namely, when Christ appears and
commands to let down the nets, etc., that is, when there is a faith that takes
hold of his Word and promise and then, cheerfully and bravely, does what has
been commanded, waiting, with prayer and supplication, for his help and
blessing. This is to say with Peter: “Lord, I have indeed done and labored and
suffered ninth, but I know that I shall accomplish nothing thereby, unless thou
art present to give strength and increase. I will
therefore depend, not upon myself or my own works, but upon thy Word, and will
leave everything to thy care.” Thus shall we prosper; and experience shows that
Christ, when he is present, gives more as the result
of little labor and effort than any one would have dared to hope. For there can
be no failure or scanty fruits where he adds his blessing.
30. Thus the disciples could see the experience for
themselves what a difference there is between the work they had done all the
previous night without faith in Christ, and the work they did when, without
prospect of taking anything, they nevertheless, through faith in Christ’s word,
and at one draught, drew in an overflowing multitude of fishes. Therefore, if
we accomplish little or nothing through our labor and effort, we must put the
blame upon our unbelief, or upon the weakness of our faith, and not upon
anything else.
31. Yet this is also true, that
Christ often delays the bestowal of his help, as he did on this occasion, and
on another, John 21, when he permitted the disciples to toil all the night
without taking anything, and really appeared as if he would forget his own Word
and promise. But this he does that he may drive us to implore his help the more earnestly, and that we may learn to strengthen and
maintain our faith, so that we do not doubt, or cease to labor, but continue to
wait for the bestowal of his gifts in his own good time and way. For it is his
purpose to guide all Christians into a knowledge and experience of the fact
that their livelihood and help do not depend on what they see or do, but upon
what is invisible and hidden. This he therefore calls his “hid treasure,” as we
have already said in regard to Psalm
32. Behold, this is the first part of our Gospel, the events
of which took place and were recorded that Christians might be instructed and
comforted by the fact that Christ cares even for the temporal needs of his
Church, so that it is fed and supported, although it should come into a
distress where everything is at the point of ruin, and where it seems to have
done and suffered everything in vain. Always and everywhere does it happen that
the Gospel, as it advances, brings poverty in its train, together with hunger
and nakedness and want. But at last, when the storms of the devil have blown
over a little, and the world’s greed and appetite have been satisfied, Christ
comes and declares that he, too, is a Lord of the earth. For in Psalm 24:1 it
is written: “The earth is Jehovah’s, and the fullness thereof,” etc. Also in
Psalm 8:6-8: “Thou hast put all things under thy feet; all sheep and oxen, yea,
and the beasts of the field; the fowl of the air, and the fish of the sea.” All
these must obey our Lord, and must bend beneath his scepter, so that the world,
after all, cannot prevent him and his from sharing in its food.
33. But, as I have said, we must first have hunger and want,
that is, Peter’s empty boat and net, even where there has been long-continued
labor. Yet Christ, after such a trial, makes his gifts all the more abundant, not only a tub full, with which the disciples
might have been satisfied, but the entire net full and the two empty boats
full. He does this that their faith in his spiritual help may thereby be strengthened,
He shows this sign to Peter, and to the others whom he intends to call to be
his Apostles, not only in order that they should believe that he would care for
their bodies, but that he would so strengthen and help them in their apostolic
calling that it should not prove to be in vain or fruitless.
PART II
THE SPIRITUAL
DISTRESS AND CONFLICT OF CONSCIENCE
34. The second part of this Gospel presents the great
doctrine of the inner distress and conflict of conscience, and what constitutes
our true comfort in the midst of it. Only after Peter
saw this wonderful work of Christ and the abundance it produced, did he begin
to consider what sort of a Man this Wonderworker must be, and what sort of a
man he himself was in comparison. Out of this great blessing there comes upon
him a greater distress than he has ever experienced from any bodily want. He
now becomes so thoroughly poor and destitute, that, on account of terror, he
almost sinks to the earth and bids Christ depart from him. He has begun to feel
his unworthiness and sins. He is forced to acknowledge and lament that he is a
poor sinner.
35. Peter is to become a different man; and a greater
miracle is to be wrought in him than in the draught of fishes. The sermon which
Christ had previously preached from the boat now first began to have its effect
upon him. He, with the others, had indeed listened to Christ before this, but
he had given no thought to the character of his Person. He had not thought of
obtaining any temporal or eternal good from him; nor had he yet begun to
tremble on account of his sins. But now when Peter perceives the miracle and
the blessing, and realizes, through the present event, what sort of a Man this
Jesus is, he stumbles at the greatness of the blessing and of the Person on the
one hand, and, on the other, at the extent of his own unworthiness. He trembles
on account of his sins. His heart tells him that he does not deserve such great
favor, and that he is far more deserving of God’s
wrath and disfavor. He is now filled with anxiety and fear, not as to temporal
poverty, or as to means of support, for he has been supplied with what he
needs; but as to his ability to stand before God and before this man who has
shown this great favor to such an unworthy and sinful human being as he.
36. This is the way Christ begins to make Peter spiritually
rich in things that are eternally good, so that he may be able to impart them
to others, yea, to the entire world. As on a previous occasion, he must first
feel spiritual hunger and distress, that is, terror and anguish of conscience,
before he can attain to forgiveness and to comfort. The boat and the world have
become too narrow for him. He knows not whither to betake himself from Christ,
whom, however, he has found to be, not terrifying, but friendly and helpful.
37. Here you see how poor and miserable conscience is when
it really begins to feel its sins. how it trembles’. How it runs to escape from
God when he draws nigh, as if it would run across a hundred worlds! Thus Adam
in Paradise thought to hide himself when God kindly asked: “Adam, where art
thou?” So shy and timorous is such a heart and conscience that it gets
frightened at itself, and flees from a rustling leaf as from thunder and
lightning. It cannot endure the judgment of the Law, which reveals its sins and
God’s eternal wrath. And here it is of no use to comfort a man by reminding him
of the favors that God has shown him in the past. This only terrifies him all
the more, as thereby he realizes that he deserves still greater wrath on
account of his ingratitude and sins.
38. Yea, even they have ever to contend with this temptation
and fear who already have received the comfort of the grace of God through
faith. For his goodness and grace are too great and overwhelming. On the other
hand, our heart, in the feeling and consideration of its own unworthiness, is
far too narrow and feeble to hold and comprehend such great goodness and mercy.
At this it is simply filled with amazement. God therefore shows himself
merciful to us by veiling and covering these things under simple words and
beneath great weakness.
39. But such is the awful wickedness of our nature that,
even when Christ comes to us with his grace and comfort, we avoid and flee from
our Savior, while we rather, though naked and barefooted, should run after him
to the ends of the earth. We turn and twist, and resort to our own works, and
would first, by our own efforts, cleanse and make ourselves worthy enough to
deserve such a gracious God and Christ. Thus Peter thinks to seek peace and to
escape sin by running away from the Lord. He first looks for something in
himself to make him worthy of coming to Christ, but thereby only falls all the more deeply into terror and despair, until the Savior, by
his word, raises him up again.
40. All this does, and indeed must, come to pass, where
nothing but the Law is taught and understood, and where Christ is not rightly
and fully known through the Gospel. A knowledge of the Law has been inscribed
and implanted in every human heart by nature, as St. Paul says in Romans
41. All God’s benefits when they move the heart, are really
living sermons unto repentance that lead a man to acknowledge his sins and make
him fear them, as St. Paul, in Romans 2:1, says to the impenitent, hardened
hypocrite: “Despisest thou the riches of his goodness and forbearance and long
suffering, not knowing that the goodness of God leadeth thee to repentance?”
42. Hence, there is nothing in the juggling tricks which our
Antinomians play upon this example, when they say that repentance is not to be
preached and practiced through the Law, but through the Gospel, or, as they put
it, through the revelation of the Son. They change the proper order of the two
parts: the revelation of grace and the revelation of wrath, as if we are first
to preach comfort through grace and afterwards to terrify through wrath. This
is nothing but a blind and foolish pretext on the part of these people. They
have no understanding of wrath or grace or repentance, and know not how to
comfort the conscience.
43. All preaching of sin and God’s wrath is a preaching of
the Law, no matter how or when it may be done. On the other hand, the Gospel is
such preaching as sets forth and bestows nothing but grace and forgiveness in
Christ. And yet it is true that the Apostles and
preachers of the Gospel sanctioned the preaching of the Law, as Christ himself
did, and began with this in the case of those who had not yet acknowledged
their sins and had felt no fear of God’s anger. Thus our Lord says in John
16:8: “The Comforter, when he is come, will convict the world in respect of
sin,” etc. Yea, what more solemn and terrible proof and preaching of God’s
wrath can there be than the sufferings and death of Jesus Christ, his son? It
is not the preaching of the Gospel, nor is it Christ’s own preaching, but the
preaching of Moses and the Law to the impenitent, so long as nothing but God’s
wrath is preached and men are terrified. For the Gospel and Christ were neither
ordained nor given in order to terrify or condemn, but to comfort and raise up
such as are fearful and faint-hearted. And from this it follows that the man,
whose heart has been rightly impressed by the sufferings of Christ, must, of
his own accord, see and feel in these the unbearable wrath of God against sin,
and thereby be so stricken with fear that the world becomes too narrow for him.
St. Bernard testifies that this was his experience as soon as he gained a right
insight into the sufferings of Christ. He says: “Alas, I thought I was safe! I
knew nothing of the judgment and wrath that had come upon me, till I saw that
the only begotten Son of God had to take my place,” etc. This idea is so
terrible that even the damned in hell can have no greater torment, no greater
feeling of God’s wrath and condemnation, than this vision of the death of the
Son of God, the benefits of which they have forfeited. Thus Judas, the traitor,
as he would not heed the kindly admonitions and warnings of the Lord Jesus, and
would not take into consideration how he acted towards him, was finally driven
into such terror by this vision that he preached the Law and damnation to
himself in saying: “I have betrayed innocent blood,” etc. , Matthew 27:4.
44. In like manner, Peter preaches to himself the Law
concerning his sins and God’s wrath, and takes as his text Christ’s great
kindness towards him. From this kindness he can gather nothing but wrath and
terror on account of his unworthiness before God. For he has, as yet, no other
understanding in his heart than that of the Law, which Law shows that God is
hostile to sin and will punish it. He is still ignorant of the grace of Christ
which, through the Gospel, is freely offered to all sinners. To this grace he
could not have attained, but must have despaired in ‘the midst of his terror,
had not Christ delivered another sermon whereby he comforted him and raised him
up. For, of himself, no man can grasp this doctrine, or arrive at an
understanding of it, without the revelation of the Holy Spirit through the word
of the Gospel.
45. Hence those foolish souls are entirely wrong, who allege
that the Law is not to be preached under the New Testament dispensation, or
that men are to be terrified with God’s wrath through the Gospel only after
grace has been preached to them. For it is certain that the Gospel preaches no
wrath; nor does it cause fear and anguish. When it comes, it is for the purpose
of comforting consciences. The order everywhere indicated and observed by
Scripture is this, that sin must always be acknowledged and fear of God’s wrath
be realized, through the preaching or experience of the Law, before there can
be such comfort as proceeds from forgiveness, the purpose of this order being
that men may be led to long for grace and be made fit
to receive the comfort of the Gospel. Those, therefore, who are yet without any
fear of God’s wrath, who are secure and hardened and unyielding, must be
strongly admonished and urged to repentance by the threats and terrors of that
wrath, that is, to them no Gospel is to be preached, but only the Law and
Moses.
46. On the other hand, no law is to be preached to those in
whose hearts it has wrought its purpose so that, through the realization of
their sins, they have become terrified, faint-hearted and fearful. To such as
these nothing is to be preached but the Gospel and its comfort. For it is
really the purpose of Christ’s coming, and of his command to preach the Gospel
to all poor sinners, that they should believe that it abolishes and does away
with all the accusations and fears and threatenings of the Law, and puts a
perfect comfort in their place. This he everywhere teaches in the Gospel; and
in Luke
47. But besides, we must bear in mind that the doctrine of
the Law is not to be entirely done away with, even in the case of those who are
Christians, inasmuch as Christians must exercise themselves in daily
repentance, because they still live in the flesh which is moved by sinful
lusts. hence they must be so taught and admonished, after they have received
the forgiveness of sins, that they do not fall back again into a state of
security, or give the flesh occasion to war against
the Spirit. Galatians
48. Such is Peter’s experience at this time. In his terror
he has not, as yet, any revelation or knowledge of grace or forgiveness of
sins. The revelation of wrath is working in him, and this impels him to flee
even from Christ, which he certainly would not hare done, had he rightly known
him. But Christ is now about to make of him a true Christian, about to make him
experience the real comfort of conscience which overcomes the terror of the Law
and raises man from the misery of sin to grace and blessedness, from death to
life, from hell to heaven. It is necessary, therefore, that he should first
have a real taste of that power of the Law which is roused and wrought, not by
Christ, but by Moses through the ten Commandments.
49. Now, see how kindly Christ comforts the terrified heart
and conscience. He says: “Fear not; from henceforth thou shalt catch men.” In
tones so truly loving does the Savior speak to all who are in fear and terror
by reason of their sins. He will not have them to remain any longer in fear and
anguish. He takes away from them all the dread of the Law, and shows them that
they should not, on account of their sins, flee from him but to him, so that
they may learn to know him as the loving Savior who has come into this world,
not to reject poor sinners, but to allure them to himself, and to enrich and
bless them with his comfort and help. He therefore says, in Luke
50. Not only does Christ give
comfort to poor, terror-stricken Peter by the kindly words in which he declares
and offers to him his grace and absolution, but he goes on to strengthen this
comfort by the great promise that he will give him something far beyond
anything he has hitherto received from him; and all this in order that Peter
may perceive and experience how Christ’s heart and love go out to him. “From
henceforth,” Christ says, “thou shalt catch men.” That Peter is not to be
alarmed on account of his unworthiness and sins is, in itself, an abundant
comfort and grace. However, he is not only to have the forgiveness of his sins,
but is also to know that God intends to accomplish still greater things through
him by making him a help and comfort to others. What Christ would say is this:
“That which thou hast accomplished by this draught of fishes is much too little;
really, it is nothing at all. Thou art henceforth to become a different kind of
fisherman, in a different sea, with a different net and boat. For I am going to
engage thee in a business which shall be called ‘catching men’; and this means
that, throughout the entire world, thou art to draw away souls from the power
of the devil into the kingdom of God. Then, first, wilt thou become the sort of
man that can help others, even as thou thyself hast been helped.”
51. From this Gospel let us rightly acknowledge and lay hold
upon Christ and the power of his comfort, in order that we may comfort both
ourselves and others, and may instruct and remind the consciences which are in
distress and fear that they are by no means to run or flee away from Christ, but
should much rather flee to him and wait for his comfort. Thus to run away, thus
to fear, is nothing else than to drive your own salvation and happiness away
from you. For Christ has not come to make you afraid, but to remove from you
your sins and distress. Nor does he draw nigh and follow after you in order to
drive you away, but that he may kindly allure you to himself. You must
therefore not do him the dishonor of thrusting him away from you. And you must
not pervert to your own fear and despair the comfort he brings you, but much
rather run to him in all confidence. Then you will soon hear the cheering and
comforting words: “Fear not?’ which he speaks to your heart, and to the hearts
of all troubled consciences, and through them he pronounces absolution for all
sins and removes all fear. Yea, he will grant you a still richer grace by
making you such a holy, blessed and useful man in his kingdom, that you can be
of comfort to others, and can bring those to him who, like yourself, are now
full of fear and in need of comfort and grace.
52. Here you see how a man is delivered from spiritual
poverty and distress, that is, how, through Christ’s Word, he obtains
forgiveness of sins and peace of conscience together with grace and increase of
spiritual gifts, without any merit or worthiness of his own but only through
the grace of Christ. It is in this respect as it was with the temporal miracle
of the draught of fishes, which the disciples did not secure by reason of their
toil, and which was not given to them before they had labored and striven in
vain, and had despaired of taking anything. And yet, as Christ on that occasion
does not forbid their laboring, but commands them to let down their nets for a
draught, so now he does not abolish works. Although Peter does not deserve
grace and forgiveness by what he does, but receives forgiveness and grace
freely, yet the Lord will not permit him to dispense with all work and effort.
Yea, he assigns to him the duty and business of bringing the same blessings to
others, and, in the assignment of this duty, comforts him with the assurance
that the necessary power and blessing shall be added. “For,” says he, “I will
make thee a fisher of men.” Thus are the two parts rightly taught, namely, that
faith deserves nothing by its works, and yet, that it performs all sorts of
works in its station and calling, according to the word and command of God.
PART III
THE SPIRITUAL
MEANING OF THIS DRAUGHT OF FISHES
53. Christ himself teaches the meaning of this history of
Peter’s draught of fishes when he says: “From henceforth thou shalt catch men.”
Herein is represented the spiritual rule of the Church, which consists in the
office of preaching. The sea, or the water, represents the world, the fishes
represent men, while the outward office of preaching is represented by the hand
and the net by which the fishes are caught. For as the net is let down among
the waves, so the sermon finds its way among men.
54. But this office of preaching is of twofold One seeks to
win men without Christ. This is the preaching of the Law, which demands of us
nothing but works, and either makes arrogant saints who, without accomplishing
anything, would pursue their own free, unhampered course through the wild and
watery wastes, or only terrifies and drives away the consciences which, without
works, are timid and weak.
55. Hence the labor and effort of the entire night (of the
Law) must prove vain and lost until Christ comes with the other kind of preaching,
– until he brings with him the dawn and revelation of the comforting and
cheering Gospel that enlightens the hearts of men with the knowledge of the
grace of God, – until he commands us to let down the net for a draught. When
this is done at his word and command, great and rich fruits are the result.
Then men’s hearts are willing and ready to come to the obedience of faith in
Christ, yea, even to press forward to it, and to venture life and limb in its
attainment, as Christ says in Matthew
56. This draught of fishes is so great that the one boat
alone (hitherto representing the Church of the Jewish people) is not able to
draw it up or large enough to contain it. Those in the one boat must beckon to
their partners in the other to come and help them. This other boat is the
assembly and Church of the Gentiles which has been established and spread by
the Apostles. Thus were the two boats filled with one and the same draught of
fishes, that is, with one and the same sort of preaching, and with a
corresponding faith and confession.
57. Owing to the great draught the nets began to break, and
some of the fishes fell out. These are they who are not sincere, and do not
abide in the Gospel, but cast themselves out of it, preferring to continue amid
their free and wild waves rather than submit themselves to Christ. So there
were many, especially among the Jews, who disobeyed and gainsaid the Gospel.
These, and all others who establish sects and factions of their own, may not
and cannot continue with the true band of God’s people
in the assembly of the Church, but make themselves manifest as being good for
nothing. Hence St. Paul says in 1 Corinthians
58. And as the net suffers through being let down into the
water and becomes wet, so must the office of preaching suffer through all sorts
of trials and persecutions in the world, even to the extent of being rent and
torn. It cannot produce profitable or fruitful results in all men; yet great
power and much fruit are found in those who remain steadfast and are kept to
the end. It is our comfort, however, that Christ, through our preaching, will
lead his own into the boat, and will keep them there, although we know that we
cannot make devout men of all to whom we preach, and that we cannot escape
persecution on account of our office; yea, though we know that many will fall
away even among those of whom we felt sure that we had them in the net.
SIXTH SUNDAY AFTER TRINITY
ROMANS 6:3-11.
ROMANS 6:3-11.
Or are ye ignorant that all we who were
baptized into Christ Jesus were baptized into his death? We were buried
therefore with him through baptism into death: that like as Christ was raised from
the dead through the glory of the Father, so we also might walk in newness of
life. For if we have become united with him in the likeness of his death, we
shall be also in the likeness of his resurrection; knowing this, that our old
man was crucified with him, that the body of sin might be done away, that so we
should no longer be in bondage to sin; for he that hath died is justified from
sin. But if we died with Christ, we believe that we shall also live with him;
knowing that Christ being raised from the dead dieth no more;
death no more hath dominion over him. For the death that he died, he died unto
sin once: but the life that he liveth, he liveth unto God. Even so reckon ye
also yourselves to be dead unto sin, but alive unto God in Christ Jesus.
EXHORTATION TO
CHRISTIAN LIVING.
1. In this epistle lesson Paul gives Christians instruction
concerning the Christian life on earth, and connects with it the hope of the
future and eternal life, in view of which they have been baptized and become
Christians. He makes of our earthly life a death – a grave – with the
understanding, however, that henceforth the risen man and the newness of life
should be found in us. And he treats of this doctrine because of an error that
always prevails: When we preach that upon us is bestowed grace and the
forgiveness of sins, without any merit on our part, people are disposed to
regard themselves as free from obligation and will do no works except those to
which their own desires prompt them. This was Saint Paul’s experience when he
so strongly commended the grace of Christ and its consolation
(ch. 5:20), declaring that “where sin abounded, grace did abound more exceedingly,” and that where there are many and great
sins, there also reigns great, abundant and rich grace. The rude crowd cried:
Oh, is it true that great grace follows upon great
sin? In that case we will cheerfully load ourselves with sin so that we may
receive the greater grace.
GRACE DOES NOT GIVE
LICENSE TO SIN.
2. Such argument Paul now confutes. He says: It is not the
intention of the Gospel to teach sin or to allow it; it teaches the very
opposite – how we may escape from sin and from the awful wrath of God which it
incurs. Escape is not effected by any doings of our own, but by the fact that
God, out of pure grace, forgives us our sins for his Son’s sake; for God finds
in us nothing but sin and condemnation. How then can this doctrine give
occasion or permission to sin when it is so diametrically opposed to it and
teaches how it is to be blotted out and put away.
3. Paul does not teach that grace is acquired through sin,
nor that sin brings grace; he says quite the opposite – that “the wrath of God
is revealed from heaven against all ungodliness and unrighteousness of men,”
Romans
4. Therefore he begins his sermon by inquiring, in this
sixth chapter (verses 1-3): “What shall we say then? Shall we continue in sin,
that grace may abound? God forbid. We who died to sin, how shall we any longer
live therein?” In other words: How is it possible that because grace should
destroy sin ye should live unto sin? And then, further to illustrate this, he
says: “Or are ye ignorant that all we who were baptized into Christ Jesus were
baptized into his death?”
5. He speaks here in figurative language to clearly and
forcibly impress this matter upon us; ordinarily it would have been sufficient
for him to ask: “We who died to sin, how shall we any longer live therein?”
that is to say, Inasmuch as ye have been saved from sin through grace, it is
not possible that grace should command you to continue in sin, for it is the
business of grace to destroy sin. Now, in the figurative words above quoted, he
wishes to vividly remind us what Christ has bestowed upon us. He would say to
us: Do but call to mind why you are Christians – you have been baptized into
Christ. Do you know why and whereunto you have been baptized, and what it
signifies that you have been baptized with water? The meaning is that not only
have you there been washed and cleansed in soul through the forgiveness of
sins, but your flesh and blood have been condemned, given over unto death, to
be drowned, and your life on earth to be a daily dying unto sin. For your
baptism is simply an overwhelming by grace – a gracious overwhelming – whereby
sin in you is drowned; so may you remain subjects of grace and not be destroyed
by the wrath of God because of your sin. Therefore, if you let yourself be
baptized, you give yourself over to gracious drowning
and merciful slaying at the hands of your God, and say to him: Drown and
overwhelm me, dear Lord, for gladly would I henceforth, with thy Son, be dead
to sin, that I may, with him, also live through grace.
THE POWER OF
BAPTISM.
6. When he says, “All we who were baptized into Christ Jesus
were baptized into his death,” and again, “We were buried therefore with him
through baptism into death,” he speaks in his own Pauline style concerning the
power of baptism, which derives its efficacy from the death of Christ. By his
death he has paid for and taken away our sins; his death has been an actual
strangling and putting to death of sin, and it no longer has dominion over him.
So we, also, through his death have obtained forgiveness of sins; that sin may
not condemn us, we die unto sin through that power
which Christ – because we are baptized into him – imparts to and works in us.
7. Yea, he further declares that we are not only baptized
into his death, but, by the same baptism, we are buried with him into death;
for in his death he took our sins with him into the grave, burying them
completely and leaving them there. And it follows that, for those who through
baptism are in Christ, sin is and shall remain completely destroyed and buried;
but we, through his resurrection – which, by faith, gives us the victory over
sin and death and bestows upon us everlasting righteousness and life – should
henceforth walk in newness of life.
8. Having these things through baptism, we dare no longer
obey – live unto – -the sin which still dwells in our flesh and blood in this
life; we must daily strangle it so that it may have no power nor life in us if
we desire to be found in the estate and life of Christ. For he died unto sin,
destroying it by his death and burying it in his grave; and he acquired life
and the victory over sin and death by his resurrection, and bestows them upon
us by baptism. The fact that Christ himself had to die
for sin is evidence of the severe wrath of God against sin. Sin had to be put
to death and laid away in the grave in the body of Christ. Thereby God shows us
that he will not countenance sin in us, but has given us Christ and baptism for
the purpose of putting to death and burying sin in our bodies.
9. Thus Paul shows us in these words what has been effected
by Christ’s death and burial, and what is the signification of our being buried
with him. In the first place, Christ was buried that he might, through
forgiveness, cover up and destroy our sin, both that which we have actually
committed and that which is inherent in us; he would not have it inculpate and
condemn us. In the second place, he was buried that he might, through the Holy
Spirit, mortify this flesh and blood with its inherent sinful lusts; they must
no longer have dominion over us, but must be subject to the Spirit until we are
utterly freed from them.
10. Thus, we still lie with Christ in the grave according to
the flesh. Although it be true that we have the forgiveness of sins, that we
are God’s children and possess salvation, yet all this is not perceptible to
our own senses or to the world. It is hidden in Christ by faith until the
judgment day. For we do not yet experience in ourselves such righteousness,
such holiness, such life and such salvation as God’s Word describes and as
faith expects to find. Wherefore Paul says in Colossians 3:3-4 (as we have
heard in the Easter sermons), “Your life is hid with Christ in God. When
Christ, who is our life, shall be manifested, then shall ye also with him be
manifested in glory.”
11. On the other hand, we are outwardly oppressed with the
cross and sufferings, and with the persecution and torments of the world and
the devil, as with the weight of a heavy stone upon us, subduing our old sinful
nature and checking us against antagonizing the Spirit and committing other
sins. “For if we have become united [planted together] with him in the likeness
of his death, we shall be also in the likeness of his resurrection; knowing
this, that our old man was crucified with him, that the body of sin might be
done away, that so we should no longer be in bondage to sin; for he that hath
died is justified from sin.”
12. This is another distinctly apostolic discourse. Being
baptized into Christ’s death and buried with him, to which Paul had just referred,
he here calls being united, or planted together, with Christ in the likeness of
his death. Christ’s death and resurrection and our baptism are intimately
united with, and related to, one another. Baptism is not to be regarded a mere
empty sign, as Anabaptists erroneously hold. In it is embodied the power of
both Christ’s death and resurrection. Hence Paul says, “we are planted together
with him,” engrafted into him as a member of his body, so that he is a power in
us and his death works in us. Through baptism he dedicates us to himself and
imparts to us the power of his death and resurrection, to the end that both
death and life may follow in us. Hence our sins are crucified through his
death, taken away, that they may finally die in us and
no longer live.
13. Being placed under the water in baptism signifies that
we die in Christ. Coming forth from the water teaches,
and imparts to, us a new life in him, just as Christ remained not in death, but
was raised again to life. Such life should not and can not be a life of sin,
because sin was crucified before in us and we had to die
to it. It must be a new life of righteousness and holiness, Christ through his
resurrection finally destroyed sin, because of which he had to die, and instead he brought to himself the true life of
righteousness, and imparts it to us. Hence we are said to be planted together
with Christ or united with him and become one, so that we both have in us the
power of his death and resurrection. The fruits and results of this power will
be found in us after we are baptized into him.
14. The apostle speaks consolingly of the death of the
Christian as a being planted, to show that the Christian’s death and sufferings
on earth are not really death and harm, but a planting unto life; being
redeemed, by the resurrection, from death and sin, we shall live eternally. For that which is planted is
not planted unto death and destruction, but planted that it may sprout and
grow. So Christ was planted, through death, unto life; for not until he was
released from this mortal life and from the sin which rested on him and brought
him into death on our account, did he come into his divine glory and power.
Since this planting begins in baptism, as said, and we by faith possess life in
Christ, it is evident that this life must strike root in us and bear fruit. For
that which is planted is not planted without purpose; it is to grow and bear
fruit. So must we prove, by our new conversation and by our fruits, that we are
planted in Christ unto life.
CHRISTIAN GROWTH.
15. Paul gives the reason for new growth. He says: “Knowing
this, that our old man was crucified with him, that the body of sin might be
done away, that so we should no longer be in bondage to sin.” It does not
become us, as baptized Christians, to desire to remain in our old sinful
estate. That is already crucified with Christ, the sentence of condemnation
upon it has been pronounced and carried out. For that is what being crucified
means. Just so, Christ, in suffering crucifixion for our sins, bore the penalty
of death and the wrath of God. Christ, innocent and sinless, being crucified
for our sins, sin must be crucified in our body; it must be utterly condemned
and destroyed, rendered lifeless and powerless. We dare not, then, in any wise
serve sin nor consent to it. We must regard it as actually condemned, and with
all our power we must resist it; we must subdue and put it to death.
16. Paul here makes a distinction. He says, “Our old man was
crucified with him [Christ],” and “that the body of sin might be done away.” He
intimates that the “old man” and “the body of sin” are two different things. By
the term “old man” he means not only the body – the grossly sinful deeds which
the body commits with its five senses – but the whole tree with all its fruits,
the whole man as he is descended from Adam. In it are included body and soul,
will, reason and understanding. Both inwardly and outwardly, it is still under
the sway of unbelief, impiety and disobedience. Man is called old, not because
of his years; for it is possible for a man to be young
and strong and vigorous and yet to be without faith or a religious spirit, to
despise God, to be greedy and vainglorious, or to live in pride or the conceit
of wisdom and power. But he is called the old man because he is unconverted,
unchanged from his original condition as a sinful descendant of Adam. The child
of a day is included as well as the man of eighty years; we all are thus from
our mother’s womb. The more sins a man commits, the older and more unfit he is before God. This old man, Paul says, must
be crucified – utterly condemned, executed, put out of the way, even here in
this life. For where he still remains in his strength, it is impossible that
faith or the spirit should be; and thus man remains in his sins, drowned under
the wrath of God, troubled with an evil conscience which condemns him and keeps
him out of God’s kingdom.
17. The “new man” is one who has turned to God in
repentance, one who has a new heart and understanding, who has changed his
belief and through the power of the Holy Spirit lives in accordance with the
Word and will of God. This new man must be found in all Christians; it begins
in baptism or in repentance and conversion. It resists and subdues the old man
and its sinful lusts through the power of the Holy Spirit. Paul declares, “They
that are of Christ Jesus have crucified the flesh with the passions and the
lusts,” Galatians
18. Now, although in those who are new men, the old man is
crucified, there yet, Paul says, remains in them in this life “the body of
sin.” By this we understand the remaining lusts of the old man, which are still
felt to be active in the flesh and blood, and which would fain resist the
spirit. But inasmuch as the head and life of sin are destroyed, these lusts
cannot harm the Christian. Still the Christian must take care not to become
obedient to them, lest the old man come to power again. The new man must keep
the upper hand; the remaining sinful lusts must be weakened and subdued. And
this body of ours must finally decay and turn to dust, thereby utterly
annihilating sin in it.
19. Now, he says, if ye be dead to sin under the reign of
the spirit and the new man, and adjudged to death under the reign of the body,
ye must no longer permit sin to bring you under its dominion, lest it inculpate
and condemn you. But ye must live as those who are wholly released from it,
over whom it no longer has any right or power. For we read, “He that hath died
is justified from sin.” This is said of all who are dead. He that has died has
paid for his sin; he need not
die for it again, for he no longer commits sin and evil deeds. If sin be
destroyed in man by the Spirit, and the flesh also is dead and gone, man is
completely released and freed from sin.
20. Paul comprehends the whole existence of the Christian on
earth in the death of Christ, and represents it as dead and buried, in the
coffin; that is, the Christian has ceased from the life of sin, and has nothing
more to do with it. He speaks of sin as being dead
unto the Christian and of the latter as being dead unto sin for the reason that
Christians no longer take part in the sinful life of the world. And, too, they
are doubly dead. First, spiritually they are dead unto sin. And this, though
painful and bitter to flesh and blood, is a blessed, a comfortable and happy
dying, sweet and delightful, for it produces a heavenly life, pure and perfect.
Secondly, they are physically dead – the body dies. But this is not really
death; rather a gentle, soothing sleep. Therefore ye are, Paul would say,
beyond measure happy. In Christ ye have already escaped death by dying unto
sin; that death ye need die no more. It – the first
death, which ye have inherited from Adam through sin – is already taken away
from you. That being the real, the bitter and eternal death, ye are
consequently freed from the necessity of dying. At the same time there is a
death, or rather only the semblance of one, which ye must suffer because ye are
yet on earth and are the descendants of Adam.
SPIRITUAL AND
PHYSICAL RESURRECTION.
21. The first death, inherited from Adam, is done away with:
changed into a spiritual dying unto sin, by reason of which the soul no longer
consents to sin and the body no longer commits it. Thus, in place of the death
which sin has brought upon us, eternal life is already begun in you. Ye are now
freed from the dreadful damning death; then accept the sweet, holy and blessed
death unto sin, that ye may beware of sin and no longer serve it. Such is to be
the result of the death of Christ into which ye are baptized; Christ has died
and has commanded you to be baptized in order that sin might be drowned in you.
22. The other, the “little death,” is that outward, physical
death. In the Scriptures it is called a sleep. It is imposed upon the flesh,
because, so long as we live on earth, the flesh never ceases to resist the
spirit and its life. Paul says: “The flesh lusteth against the Spirit, and the
Spirit against the flesh; for these are contrary the one to the other; that ye
may not do the things that ye would.” Galatians
23. And after all, it is but a gentle and easy death. It is
truly only a sleep. Since soul and spirit are no longer dead, the body shall
not remain dead; it shall come forth again, cleansed and purified, on the last
day, to be united with the soul. Then shall it be a gentle, pure and obedient
body, without sin or evil lust.
24. These words of Paul are an admirable Christian picture
of death, representing it not as an awful thing, but as something comforting and
pleasant to contemplate. For how could Paul present a more attractive
description than when he describes it as stripped of its power and
repulsiveness and makes it the medium through which we attain life and joy?
What is more desirable than to be freed from sin and
the punishment and misery it involves, and to possess a joyful, cheerful heart
and conscience? For where there is sin and real death – the sense of sin and
God’s wrath – there are such terror and dismay that man feels like rushing
through iron walls. Christ says, in Luke
25. That dreadful death which is called in the Scriptures
the second death is taken away from the Christian through Christ, and is
swallowed up in his life. In place of it there is left a miniature death, a
death in which the bitterness is covered up. In it the Christian dies according
to the flesh; that is, he passes from unbelief to faith, from the remaining sin
to eternal righteousness, from woes and sadness and tribulation to perfect
eternal joy. Such a death is sweeter and better than any life on earth. For not
all the life and wealth and delight and joy of the world can make man as happy
as he will be when he dies with a conscience at peace with God and with the
sure faith and comfort of everlasting life. Therefore truly may this death of
the body be said to be only a falling into a sweet and gentle slumber. The body
ceases from sin. It no longer hinders or harasses the spirit. It is cleansed
and freed from sin and comes forth again in the resurrection clothed with the
obedience, joy and life which the spirit imparts.
26. The only trouble is that the stupid flesh cannot
understand this. It is terrified by the mask of death, and imagines that it is
still suffering the old death; for it does not understand the spiritual dying
unto sin. It judges only by outward appearance. It sees that man perishes,
decays under the ground and is consumed. Having only this abominable and
hideous mask before its eyes, it is afraid of death. But its fear is only
because of its lack of understanding. If it knew, it would by no means be
afraid or shudder at death. Our reason is like a little child who has become
frightened by a bugbear or a mask, and cannot be lulled to sleep; or like a
poor man, bereft of his senses, who imagines when brought to his couch that he
is being put into the water and drowned. What we do not understand we cannot
intelligently deal with. If, for instance, a man has a penny and imagines it to
be a five-dollar gold piece, he is just as proud of it as if it were a real
gold piece; if he loses it he is as grieved as if he had lost that more valuable coin. But it does not follow that he has
suffered such loss; he has simply deluded himself with a false idea.
27. Thus it is not the reality of death and burial that
terrifies; the terror lies in the flesh and blood, which cannot understand that
death and the grave mean nothing more than that God lays us – like a little
child is laid in a cradle or an easy bed – where we shall sweetly sleep till
the judgment day. Flesh and blood shudders in fear at that which gives no
reason for it, and finds comfort and joy in that which really gives no comfort
or joy. Thus Christians must be harassed by their ignorant and insane flesh,
because it will not understand its own good or harm. They must verily fight
against it as long as they live, at the cost of much pain and weariness.
28. There is none so perfect that he does not flee from and
shudder at death and the grave. Paul complains and confesses of himself, and in
his own person of all Christians: “For that which I do I know not: for not what
I would, that do I practice.” Romans
29. Paul says, “Knowing this, that our old man was
crucified” – that is, we know that, in soul and spirit, we are already dead
unto sin – “that the body of sin might be done away.” The meaning is: Because
the body does not willingly and cheerfully follow the spirit, but resists and
would fain linger in the old life of sin, it is already sentenced, compelled to
follow and to be put to death that sin may be destroyed in it.
30. He does not say that the body is destroyed as soon as a
man has been baptized and is become a Christian, but that the body of sin is
destroyed. The body which before was obstinate and disobedient to the spirit is
now changed; it is no longer a body of sin but of righteousness and newness of
life. So he adds, “that we should no longer be in bondage to sin.” “But if we
died with Christ, we believe that we shall also live with him; knowing that
Christ being raised from the dead dieth, no more;
death no more hath dominion over him. For the death that he died, he died unto
sin once; but the life that he liveth, he liveth unto God.”
31. Here he leads us out of the death and grave of sin to
the resurrection of spirit and body. When we die – spiritually unto sin, and
physically to the world and self – what doth it profit us? Is there nothing
else in store for the Christian but to die and be
buried.? By all means yes, he says; we are sure by faith that we also shall
live, even as Christ rose from death and the grave and lives. For we have died
with him, or, as stated above, “we have become united with him in the likeness
of his death.” By his death he has destroyed our sin and death; therefore we
share in his resurrection and life. There shall be no more sin and death in our
spirit or body, just as there is no more death in him.
Christ, having once died and been raised again, dieth no more.
There is nothing to die for. He has accomplished
everything. He has destroyed the sin for which he died, and has swallowed up
death in victory. And that he now lives means that he lives in everlasting
righteousness, life and majesty. So, when ye have once passed through both
deaths, the spiritual death unto sin and the gentle death of the body, death
can no more touch you, no more reign over you.
32. This, then, is our comfort for the timidity of the poor,
weak flesh which still shudders at death. If thou art a Christian, then know
that thy Lord Jesus Christ, being raised from the dead, dieth no more; death hath no more dominion over him. Therefore, death
hath no more dominion over thee, who art baptized into him. Satan is defied and
dared to try all his powers and terrors on Christ; for we are assured, “Death
no more hath dominion over him.” Death may awaken
anger, malice, melancholy, fear and terror in our poor, weak flesh, but it hath
no more dominion over Christ. On the contrary, death
must submit to the dominion of Christ, in his own person and in us. We have
died unto sin; that is, we have been redeemed from the sting and power, the
control, of death. Christ has fully accomplished the work by which he obtained
power over death, and has bestowed that power upon us, that in him we should
reign over death. So Paul says in conclusion: “Even so reckon ye also
yourselves to be dead unto sin, but alive unto God in Christ Jesus.”
33. “Reckon ye also yourselves,” he says. Ye, as Christians,
should be conscious of these things, and should conduct yourselves in all your
walk and conversation as those who are dead to sin and who give
evidence of it to the world. Ye shall not serve sin, shall not follow after it, as if it had dominion over
you. Ye shall live in newness of life, which means that ye shall lead a godly
life, inwardly, by faith and outwardly in your conduct; ye shall have power
over sin until the flesh – the body – shall at last fall asleep, and thus both
deaths be accomplished in you. Then there will remain nothing but life – no
terror or fear of death and no more of its dominion.
SIXTH SUNDAY AFTER
TRINITY.
MATTHEW 5:20-26.
This sermon was first printed in the “Two Sermons on Anger.”
A new and unaltered reprint appeared under the title: “One person should not be
angry at another, an excellent sermon. – An exhortation to patience and
meekness, a second sermon by Dr. Martin Luther, Wittenberg, 1543.” At the end
are the words, “Printed at Wittenberg by Joseph Klug.”
Contents:
Concerning anger and its signs.
___________
King James Version
Matthew 5:20-26
For I say unto you, That except your
righteousness shall exceed the righteousness of the scribes and Pharisees, ye
shall in no case enter into the kingdom of heaven. Ye have heard that it was
said by them of old time, Thou shalt not kill; and whosoever shall kill shall
be in danger of the judgment: But I say unto you, That whosoever is angry with
his brother without a cause shall be in danger of the judgment: and whosoever
shall say to his brother, Raca, shall be in danger of the council: but
whosoever shall say, Thou fool, shall be in danger of hell fire. Therefore if
thou bring thy gift to the altar, and there rememberest that thy brother hath
ought against thee; Leave there thy gift before the altar, and go thy way;
first be reconciled to thy brother, and then come and offer thy gift. Agree
with thine adversary quickly, whiles thou art in the way with him; lest at any
time the adversary deliver thee to the judge, and the judge deliver thee to the
officer, and thou be cast into prison. Verily I say unto thee, Thou shalt by no
means come out thence, till thou hast paid the uttermost farthing.
This text has now been the theme of sermons for more than fifteen hundred years, and will continue to be
until the day of judgment, before a person can be found who fully believes and
keeps it. It has been copied enough and clearly enough explained, so that we
can read and hear it daily and continually. However, it will indeed not be
exhausted and still less lived perfectly, although everybody fancies he can
hear and learn his fill in one day, so that he will need no more
of it. But God knows What fools and dunces we are when we believe ourselves to
be the wisest; for that reason he constantly presents one and the same sermon
to us, and does not grow tired of drilling and forcing it into us continually,
hoping to bring us to the point of seeing our blindness and stupidity, and,
like obedient pupils, begin to learn and practice it. [The above is inserted
from Luther’s Two Sermons, “Zwo Predigten.”]
PART 1
CONCERNING ANGER
1. This Gospel we have fully and sufficiently explained on
other occasions, when treating of the entire sermon of Christ, which Matthew the
Evangelist records in three chapters; for today we will take a part of it,
where Christ expounds and explains the fifth commandment. For here we observe
first, that Christ attacks a sin called anger, which is very common and
powerfully rules the world. And it is not one of the gross, public vices
punished also by the world, but one of those fine sins of the devil that do not
want to pass for sin. For they sail under false colors, so that no one can
rebuke and punish them. For instance, pride will not be called pride, but truth
and justice; envy and hatred do not want to be reprimanded, but rather extolled
as being true earnestness and godly zeal against
wickedness. These are really the two colors the devil carries in his realm,
namely, lying and murder, which in the eyes of the world claim the honor and
praise of being holiness and righteousness in the highest degree.
2. For this reason our Lord and Savior singles out the
Pharisees, who fain would be the holiest and most pious, and be so considered
by everybody; he even calls their doings by the beautiful name of
righteousness, but he pictures and judges it as one not leading to heaven but
into the abyss of perdition, a veritable fruit of satan. And this he does for
the reason that they wanted to be called righteous and pious, defying the whole
world to prove the contrary, and at the same time were filled with venomous
wrath, envy and hate. The world cannot see nor judge in such matters, therefore
Christ alone is the judge here who dare and can pass such a sentence of
judgment. Even if this righteousness of the Pharisees be ever so beautiful and
holy, yet, they shall not enter into the kingdom of heaven; for I do not desire
nor will have a righteousness that stamps itself as such, and will not be
called sin, but struts about in the fine coat of divine righteousness, so that
we must call them Christian, pious people, holy spiritual fathers, etc.
3. Now, on what is this righteousness of the Pharisees based
and where does it derive its name? On the fact that God said, “Thou shalt not
kill,” etc. On these words they planted themselves and stood. The text says
nothing more than “Thou shalt not kill;” hence it follows that whoever does not
kill, is righteous. But when my feelings are hurt and I am wronged, I have good
grounds and reasons for being wrought up and for resenting the injustice; at
the same time my wrath appears doubly justified because it suffers violence and
injustice without actually killing. This wrath of mine advances a step by
embellishing its cause in proclaiming its innocence and parading its piety
before God and the world thus: Have I not good reasons for being angry? This
and that my neighbor has done to me in return for my many favors, and I would
have gladly given him my life’s blood; this is the thanks, the returns, with
which he pays me. Am I to suffer all this and pass such malice by? And at this
point a Pharisee boldly proceeds to malign and persecute his neighbor in the
highest degree, wherever he can, inflicting harm and injury; and all this is
claimed to be done justly, he himself being pious and holy, yea, extolled as a
martyr in the sight of God and men.
4. In like manner, when the Pope and his followers condemn.
burn and murder all who will not worship their abominations, counting them as
disobedient to the Christian Church and obstinate, this of course must be
called genuine service of God, and God should feel elated over becoming worthy
of such saints. Our great noblemen act much in the same way, who boast so
loudly they are friends of God and of the whole world, but enemies to iniquity.
Indeed, what a great friendship we here have with God and with mankind! Where
shall God stand before such saints in order to raise them high enough
heavenward?
5. Behold the excellent, grand and sacred anger of the
cavalier or nobleman, who cannot possibly be guilty of a transgression or an
injustice; and whoever is not of this opinion is evidently not a godly man.
This sermon of Christ seems therefore very peculiar to the world, in fact it is
unknown in use and practice, though heard often enough and well known as to its
words. For the world does not consider it a sin for a man to resent a wrong,
when he is innocent; and it is true that he who has a
clear case against his offender can also seek redress in court, all this we
must admit. But in adding his personal wrath to matters and trying to avenge
himself, he overdoes it; one law now conflicts with the other, and a small
right develops into a great wrong.
6. Hence you must in this instance so tune
the organ as to have the pipes sound in harmony, and so as to prevent two from
clashing. For what kind of justice would you call it when one offends you by a
mere word, or pilfers a penny’s worth, and you go and cut off his arm or burn
down his house, crying angrily the while: Well, he did me wrong, and I have
good reasons, etc.! In such a case your murderous wrath, that does tenfold more violence and injustice to me, is not to be called a
sin, but righteousness and holiness, while I am to be considered unrighteous
aria suffer wrong.
7. This now I am not saying for the benefit of strangers,
who are without, except merely for an illustration to show how this vice rules
in the world; but concerning us, both teachers and scholars, who pride
ourselves on being evangelical and still want the liberty of becoming angry and
to rage when we please; and not permit ourselves to be
punished nor reproved, but rather than that everything may go to pieces, if
only we be considered to be in the right, and pious, despite the fact that such
a despicable farce of right causes a hundredfold more wrong.
8. Therefore Christ here takes energetic action, and
abolishes anger wholly and completely in the entire world, draws it to himself
and says: I do not merely say, Thou shalt not kill, nor say Raca to thy
brother, but thou shalt in no case be angry; the one is as solemnly and
earnestly prohibited as the other. For you are not told to judge or avenge
yourself, and even though you are right and have a just cause, still your wrath
is of the devil; as St. James in his James
9. Now, I fear, this will not be done by us as long as we
are here in this life, and yet it would be grace, if we only became so pious as
to make a beginning; for as soon as we suffer an injury, flesh and blood at
once act as flesh and blood; they begin to rage and
rave in anger and impatience. It is natural for us to feel hurt when suffering
injustice and violence, hence it is necessary to check and restrain the
feelings of anger and resist them. The feeling that you are injured will pass
away; but that you in addition desire to avenge yourself in this or that way,
is prohibited. Therefore see to it that one fits well into the other, that one
claim does not conflict with the other nor cancel it, but let the two
harmonize, so that both may continue. If you cannot secure your rights without
doing greater harm, let it go. For it is not good to check or punish one wrong
with another, nor is God willing to have universal justice perish because of
your petty claims.
10. Now the aim and contents of this sermon by Christ are as
follows: You fancy that whoever does not inflict a blow with his arm has not
acted contrary to God’s command; but he is at liberty to be angry at his
neighbor and to avenge himself; and to take vengeance is so far right, and no
sin at all. This would nullify the commandment, leaving it without any force
whatever. For it does not ask merely that you refrain from killing with your
fist, but also from doing harm or injury with your tongue or your heart. If
not, how about the command that we are to do good to our enemy? If that is to
hold good, we most certainly must not work against our neighbor. Otherwise in
what respect would we be better than publicans and public sinners, as Christ
himself says, Luke
11. But possibly you say’ Well, if wrath is to be so
thoroughly rooted out of the heart of man, how is evil to be stayed and
punished, which cannot be done without some severity? But if evil is to have
free course and left go unpunished, you would soon have no house and no town. I
would reply: We know that God has committed the judiciary to the civil
government and to that end established princes and lords, who bear the sword in
God’s stead; their sword and its edge is God’s sword and edge. Aside from this
they are personally exactly as other people are, having no more
right to be angry than anybody else. Now the judge or executioner, in
condemning and executing a man that never personally did an injury to either,
does so in God’s stead, officiating in God’s place, inasmuch as the malefactor
has become liable to God’s sentence and penalty. Assuredly there should be no
anger nor bitterness in man’s heart, and yet God’s wrath and sword accomplish
their work.
12. The same holds good in war, when you must either defend
yourself, or vigorously thrust, beat and burn: then likely wrath and revenge
reign supreme, and yet it should not proceed from the heart of man, but emanate
from the divine authority and command, so that the wicked be punished and peace
be maintained. Even though you thereby meet with damage and harm, you must
submit. Thus God suffered his wrath to come over Jerusalem through the king of
Babylon; again through the Romans, until not one stone remained upon another.
13. Hence where such wrath exists it is not to be called
man’s wrath, but God’s. And when, unhappily, you commingle God’s and man’s
wrath, it is the miserable doings of the devil. Wickedness, I say, must be
restrained; but this duty must be performed in God’s place and stead. But when
a judge and government are not godly, and they mingle their personal wrath with
God’s, and grace their actions with the name and shield of the office; when
they are secretly hostile to me and can do me harm, they avail themselves of
opportunities to do so, and then claim to have done so officially: this I would
call diabolical malignity, but they claim to have done the right thing and to
be entitled to praise.
14. But you say: Well, the officer has done this and the
other thing to me, and I cannot restrain him in any other way; if I should
allow it, I would never have peace. I answer: It is indeed not right for
persons to harm you, nor are you forbidden to protect yourself in a proper way;
but it will never do for you to play double, using the office as a vent for
your wrath, so that people will later on say: Mr. John – or Mr. Peter – did not
do this, but the mayor or the judge, and you then take credit in saying that
you did not do it from motives of anger or hatred, but of duty and justice.
15. Here you see that infamous filth formed by appending
human, yea, devilish wrath to divine wrath and making one cake of both, which
indeed should be kept asunder farther than heaven and earth. And just as they,
contrary to the second commandment, use the name of God in vain by swearing and
the like, making that sacred name serve the purpose of a lie, so that it can be
on the market under the label of that beautiful and glorious name: so too in
this instance the office and law that are God’s must serve the purposes of your
envy and hatred giving them a standing so they can achieve all they purpose in
the way of harming a neighbor. At the same time you parade about as if you had
done the right and proper thing. Yea, you are a two-fold saint; in the first
place you have been abused; in the second place, you do not avenge yourself or
seek redress personally, but in the capacity of an officer or judge. In this same
way our tender saints, the Papists, bishops and priests, now act everywhere,
and, following in their wake, great princes and lords illtreat and murder
people, as the whim of their raving wrath and hatred may move them. And in the
end all this is to be called the service of God and supreme holiness.
16. Thus the wrath of man is at all times full of envy and
hatred to his neighbor, being occasioned by the devil and planted in the heart
of man, especially in the Pharisaical saints, who sin manifoldly and are more worthy of condemnation than others, since, for one
thing, they interfere with God’s office and law, robbing him of his own, and
then want to be in the right and be considered pious.
17. On the contrary when God’s wrath is administered
according to his command, it does not spring from envy or hatred, but from pure
love and a good heart. A heart that deplores the fact that man should suffer
any ill, and yet, for his own sake and the sake of his office, God must punish
and abolish wickedness.
18. For it is indeed plain that Adam loved his son Cain as
being his firstborn flesh and blood, and he moreover wished to be holy and
began to serve God with his first offering, etc; and thought his offering was
far more acceptable to God than his brother’s. He also
insisted that he was right and his brother wrong by virtue of being the
first-born, so that he had to be the true priest and
the first in God’s sight. On these things he depended, despised his brother,
and fancied to have good reasons for being angry and for persecuting and
slaying his brother; as if injustice were done him in that Jehovah had no
respect unto his offering. Therefore he goes ahead, and because his father did
not approve and praise him, he murders his brother. He follows this up by being
insolent, for when Adam in the name and place of God calls him to account he
retorts, What do I know of my brother? Am I to be his keeper? Now, dear as he
was to Adam as a natural child, and after Abel’s death his only child, still
his father pronounces that stern and dreadful sentence, Genesis
19. The Christian Church must act on the same principles,
when putting a person under the ban and “delivering such a one unto Satan,” as
St. Paul did at Corinth, 1 Corinthians 5:5; also when denying him the sacrament
and all fellowship, so as not to participate in his sin. This indeed is a dreadful sentence and terrific wrath;
still it is not the wrath of man but of God. For the Church would much rather
see man converted and be saved; as she shows by her actions, for where one
repents and is converted, she gladly receives him back as her dear son and
rejoices over him with all the angels, as Christ says of the lost sheep and the
prodigal son. Luke 15:6f.
20. Here we must beware not to abuse this power, as the Pope
has been guilty of doing against those attacking his person or rule, thus
confounding his person with his office, making out that his wrath is God’s
wrath, thereby spoiling both and pouring poison into the wine. For thus the
Pope has, under the name of divine wrath, threatened and stunned emperors and
kings, and yet he accomplished nothing more than to
pour out his own wrath and spite. For this reason his church is in Scripture
called a church of blasphemies, Revelation 13:5,16, having the marks of
blasphemies written on her forehead, in all her words and deeds.
21. This now is the wrath we call the divine or paternal
wrath. Then there is another, called the brotherly wrath, of the same nature
because it proceeds from love. For instance when I am angry at a person whom I
heartily love and to whom I wish all manner of good, and I am grieved because
he will not forsake his sins and do better, so that I always distinguish
between the person and the sin, to help the person and restrain the sin, doing
all I can by exhorting, warning, threatening and correcting, in order to lead
him to forsake his sins.
22. But it is well here also to be on one’s guard, lest a
rogue be back of this, in the sense of one’s own wrath intermingling. For our
wrath should be so wholly absent that not a speck of it be found; but that
God’s wrath alone hold sway, which is to flow either from the office assigned,
or from brotherly love, which here would mean from the wrath of God. For it is
God’s command that we admonish, correct, reform and help one another, so that
our neighbor desists from his sins and receives our admonitions gladly and with
thanks. This is the “wrath” of that common Christian love of which Christ says,
Matthew
23. So we assert that Christ here is not preaching on the
office which is God’s, nor on love, but on each person’s own and individual
wrath, proceeding from our heart and will, and directed against the person of
our neighbor: – this wrath is to be wholly done away with and be put to death,
no matter if the injury and injustice done to us hurts and pains. To
illustrate’ that John the Baptist was so shamefully slain, that Christ was
nailed to the cross, that the holy martyrs were so cruelly put to death, all
this did not pass without the weeping and lamentation of pious hearts; for we
do not have, nor should we have, hearts of iron but of flesh, as St. Bernhard
says: Dolor est, seal contemnitur; it is painful, but must be borne and
overcome. And there is quite a difference between enduring pain, weeping and
lamenting, and seeking revenge, or entertaining hatred and envy.
24. Now God wants this commandment: Thou shalt not kill,
understood to mean so much that no one is to be angry. For by nature we all are
liars, born in natural sin and in blindness, not knowing how to be angry, nor
seeing how depraved our nature is, to-wit. , that it is not able either to love
or be angry aright, since in both it seeks nothing but self and selfish ends.
Since now by nature we are so corrupt, it is forbidden and annulled both to
love and be angry as a human being, in which our nature would seek its own
ends. On the other hand, divine love that “seeketh not her own” but that of
one’s neighbor, is enjoined, and an anger that is zealous not for his own but
for God’s sake, whom it behooves either to punish transgressions against his
commandments, or out of a spirit of love, and for the good of our neighbor to
help him.
25. The Pharisaical holiness, however, does not act thus;
but as it has no love for one’s neighbor but only wishes to see self honored
and praised and served; so too it cannot’ but rage and
rave against the truly pious persons, and still pretends not to have sinned
against the commandment in question. ,lust as Christ was treated by the
Pharisees and high priests, who delivered him to the judge Pilate to be offered
upon the cross, and still they did not want to be accounted guilty, but to eat
the pascal lamb and remain holy.
26. Hence the Lord strikes a fresh blow at all the Pharisaic
holiness and righteousness, denying them every particle of grace and the
kingdom of heaven and condemning them to hell-fire, as having an
unrighteousness doubly wrong in God’s sight and corrupt to the very core.
Therefore I say, says God: “Whosoever is angry with his brother;” I do not say,
He only that slays with his hand, but if you have anger in your heart, then you
are already worthy to be condemned by the judgment; for such wrath originates
only in man’s inborn malice, which seeks either its own revenge and wantonness,
or its own honor and gain. But God does not want you to seek your own honor and
right; but let him seek and demand it who should, and to whom he has given
authority, namely, the judge and executioner, who are not looking after their
own but God’s affairs, for otherwise they would not be permitted to execute or
punish anybody. But see to it, says he, that you personally do not grow angry,
but so completely control your anger that, be it in official duty or not, it
does not proceed from the heart.
PART 2
CONCERNING THE
SIGNS OF ANGER
27. The other part of this text, “Whosoever shall say to his
brother, Raca,” etc. , we hold to mean all kinds of evil demeanor and bad turns
done to a neighbor, which are not done by angry words. Such a man, Christ says,
“is in danger of the council;” it has, as yet, not been determined what to do
with him, but he has incurred the verdict of guilty; it remains merely to
determine the penalty. This means that such a person cannot enter heaven, but
has already merited his condemnation, the only difference between him and those
in perdition is that he is a little more remote from
the final punishment; but nevertheless he also belongs there.
28. The third part is: “Whosoever shall say, Thou fool.
“This is also a very common vice, consisting in robbing our neighbor of his
honor and reputation, be it done behind his back or to his face, which is
called “contumeliam” and “conuitium,” defaming and reviling. Whoever does this,
Christ says, “is in danger of hell-fire;” that is to say, there is no need of
debating the question, of citing the culprit, indicting and sentencing him; he
is already convicted and condemned, it but remains for the executioner to lead
him off and do his duty. So God does not want you to avenge yourself out of
anger in any form or manner, be it with your heart, with your fist, or with
your mouth, and thus do an injury to your neighbor, show him spite, give him
unkind words, etc.
29. But I hear you say, Who then can be a preacher or a
judge or a plaintiff, if no one’s honor is to be questioned, or be ever called
a fool? Why then preachers, judges, plaintiffs, witnesses, etc. , are all to
hold their peace. But here, as I have stated, this difference is to be
observed. When I, as a preacher, reprove you publicly from the pulpit, or
privately in confession, I do not do so, but God’s Word: therefore you are not
to complain that I am speaking against your honor. For a preacher cannot, in keeping
with his office, abuse or revile anybody, unless he be a rogue, who mingles his
own malice and hatred with his office. And you cannot say to a judge when
performing the functions of his office: You are speaking against my honor in
calling me a thief and a murderer; for God and not the judge, has spoken thus
to you. Therefore it will not do to say it is touching your honor, when being
reproved or corrected. True, such words do not promote
your honor; however, not man, but God did it; should he not have the right and
authority to speak on this subject?
30. But when God through the office has already rendered a
verdict, both I and others may speak of that; for anyone may speak of God’s
public works and judgments; it is then a matter of history, discussed
everywhere. Therefore we must nevertheless not enjoin silence on everybody to
the extent of forbidding him to say, “This man is a thief or a rogue,” after
the judge has pronounced him such. For more honor you can neither take from nor
give to a man than God has taken or given. Now since
God has declared the sentence and published it publicly through the judge or
preacher, everyone may with a good conscience speak of it. I recur to this
because we are always inclined to go the wrong road. When preaching, there is
always an inclination so to turn and twist everything as not to be bound by the
Word of God. Likewise, when with Christ we say that no one should be angry or
at variance with his brother or speak evil of him, everybody would like to
silence the preacher to the extent that he is not to touch upon or punish
public sins and vices.
31. Finally this is the sense of our Gospel lesson: When
you, as a man, for personal reasons speak against the honor of your neighbor,
feeling elated over his sins, this is wicked and wrong. But when it has come so
far that God himself makes anything public, then it will not do for me to
praise a public, scoundrel, whom God himself has publicly proved to be such;
for that would be the same as defending and abetting rascality. So our whole
conduct should be guided by this, that we do not contemplate or attempt
anything of ourselves; but see what God enjoins, or does through his servants;
this then God himself has done and all is good and proper. So it will not do to
be silenced in such cases, but to stand on the side of truth and justice, and
contribute your influence in upholding and lauding God’s judgment, in order to
terrify and warn others. Let this suffice for the present on this Gospel text.
SEVENTH SUNDAY AFTER
TRINITY
ROMANS 6:19-23.
ROMANS 6:19-23.
I speak after the manner of men because of the
infirmity of your flesh: for as ye presented your members as servants to
uncleanness and to iniquity unto iniquity, even so now present your members as
servants to righteousness unto sanctification. For when ye were servants of
sin, ye were free in regard of righteousness. What fruit then had ye at that
time in the things whereof ye are now ashamed? for the end of
those things is death. But now being made free
from sin and become servants to God, ye have your fruit unto sanctification,
and the end eternal life. For the wages of sin is death; but the free gift of
God is eternal life in Christ Jesus our Lord.
EXHORTATION TO
RESIST SIN
1. The text properly should include several verses
preceding. Paul has not yet concluded the subject of the epistle for last
Sunday. There he urges that since we are baptized into Christ and believe, we
should henceforth walk in a new life; that we are now dead to sin because we are
in Christ, who by his death and resurrection has conquered and destroyed sin.
He illustrates the power of Christ’s death and resurrection by saying: “For sin
shall not have dominion over you: for ye are not under law, but under grace.”
That is, being in Christ and possessed of the power of his resurrection – in
other words, having God’s grace and the forgiveness of sins – you can now
readily resist sin. Although you may not perfectly fulfill the letter of the
Law in its demands, yet it cannot condemn you as a sinner nor subject you to
God’s wrath.
GOOD WORKS NOT
FORBIDDEN
2. Then Paul presents again the question raised by the
obstinate world when it encounters this doctrine. “What then?” he asks, “shall
we sin because we are not under the law but under grace ?”
It is the perversity of the world that, when we preach about forgiveness of
sins by pure grace and without merit of man, it should either say we forbid
good works, or else try to draw the conclusion that man may continue to live in
sin and follow his own pleasure; when the fact is, we should particularly
strive to live a life the very reverse of sinful, that our doctrine may draw
people to good works, unto the praise and honor and glory of God. Our doctrine,
rightly apprehended, does not influence to pride and vice, but to humility and
obedience.
3. In affairs of temporal government, whether domestic or
civil, judge or ruler, it is understood that he who asks for pardon confesses
himself guilty, acknowledges his error and promises to reform – to transgress
no more. For instance, when the judge extends mercy
and pardon to the thief deserving of the gallows, the law is canceled by grace.
Suppose now the thief continues in wrong-doing and boasts, “Now that I am under
grace I may do as I please, I have no law to fear”; who would tolerate him? For
though the law is indeed canceled for him and he receives not merited
punishment, though grace delivers him from the rope and the sword, life is not
granted him that he may continue to steal, to murder; rather he is supposed to
become honest and virtuous. If he does not, the law will again overtake him and
punish him as he deserves. In short, where grace fulfills the law, no one is
for that reason given license to continue in wrong-doing; on the contrary, he
is under increased obligation to avoid occasions of falling under condemnation
of the law.
4. Everyone can readily comprehend this principle in
temporal things; no one is stupid enough to tolerate the idea of grace being
granted to extend opportunity to do wrong. It is only the Gospel doctrine
concerning God’s grace and the forgiveness of sin that must suffer the
slanderous misrepresentation that makes it abolish good works or give occasion for sin. We are told how God, in his
unfathomable grace, has canceled the sentence of eternal death and hell fire
which, according to the Law and divine judgment, we deserved, and has given us
instead the freedom of life eternal; thus our life is purely of grace. Yet
certainly we are not pardoned that we may live as before when, under
condemnation and wrath, we incurred death. Rather, forgiveness is bestowed that
we in appreciation of the sublimity and sanctity of God’s unspeakably great
blessing which delivers us from death unto life, should henceforth take heed
that we lose it not; that we fall not from grace to pass again under judgment
and the sentence of eternal death. We are to conduct ourselves as men made
alive and saved.
5. So Paul says in verse 16, “Know ye not, that to whom ye
present yourselves as servants unto obedience, his servants ye are whom ye
obey; whether of sin unto death, or of obedience unto righteousness?” Meaning,
Since you now have, under grace, obtained forgiveness of sin and are become
righteous, you owe it to God to live in obedience to his will. Necessarily your
life must be obedient to some master. Either you obey sin, to continue in the
service of which brings death and God’s wrath, or you obey God, in grace, unto
a new manner of life. So, then, you are no more to
obey sin, having been freed from its dominion and power. Paul continues the
topic in this Sunday’s epistle text, saying:
GOOD AND EVIL
- “AFTER THE MANNER
OF MEN”
“I speak after the
manner of men, because of the infirmity of your flesh: for as ye presented your
members as members to uncleanness,” etc.
6. Heretofore he had been speaking, under the inspiration of
the Holy Spirit, in language unusual and unintelligible to the world. To the
gentiles it was a strange and incomprehensible thing he said about dying with
Christ unto sin, being buried and planted into his death, and so on. But now,
since his former words are obscure to the natural understanding, he will, he
says, speak according to human reason – “after the manner of men.”
7. Even reason and the laws of all the gentiles, he goes on
to say, teach we are not to do evil; rather to avoid it and do good. All
sovereigns establish laws to restrain evil and preserve order. How could we
introduce through the Gospel a doctrine countenancing evil? Though the wisdom
of the Gospel is a higher gift than human reason, it does not alter or nullify
the God-implanted intelligence of the latter. Hence it is a perversion of our
doctrine to say it does not teach us to love good works and practice them.
“Now, if you cannot understand this truth from my explanation,” Paul would say
– “that through faith you have, by baptism, died to the sinful life, even been
buried – then learn it through your accustomed exercise of reason. You know for
yourselves that pardon for former transgression and release from lawful
punishment gives no one license to do evil – to commit theft or murder.”
8. It is a commonly recognized fact among men that pardon
does not mean license. God’s Word confirms the same. Yet the disadvantage is
that although reason teaches, through the Law, good works and forbids evil, it
is unable to comprehend why its teachings are not fulfilled. It perceives from
the results which follow dishonoring of the Law, that to honor is best, that it
is right and praiseworthy not to steal and commit crime. But it fails to
understand why, given the teachings at first, they are not naturally fulfilled.
Nor, again, does it know how existing conditions may be removed or bettered. It
resorts to this expedient and that to restrain evil, but it cannot attain the
art of uprooting and destroying it. With the sword, rack and gallows the judge
may restrain public crime, but he cannot punish more
than what is known and witnessed to before the court. Whatever is done secretly
and never comes before him, he cannot punish or restrain. The Word of God,
however, takes hold of the difficulty in a different manner. It teaches how to
crush the head of the serpent and to slay the evil. Then the judge and the
executioner are no longer necessary. But where we may not control the cause of
the wrong, we should, nevertheless, restrain so far as possible its manifest
workings. Now, the utmost reason can teach is that we are not to do evil even
in thought or desire, and the extent of its punishment relates only to outward
works; it cannot punish the thought and inclination to do evil.
9. “But we preach another doctrine,” Paul means to say, “a
doctrine having power to control the heart and restrain the will. We say you
believers in Christ, who are baptized into his death and buried with him, are
not only to be reckoned dead, but are truly dead unto sin.” A Christian has
certain knowledge that through the grace of Christ his sins are forgiven –
blotted out and deprived of condemning power. Because he has obtained and
believes in such grace, he receives a heart abhorrent of sin. Although feeling
within himself, perhaps, the presence of evil thoughts and lusts, yet his faith
and the Holy Spirit are with him to remind him of his baptism. “Notwithstanding
time and opportunity permit me to do evil,” he says to himself, “and though I
run no risk of being detected and punished, yet I will not do it. I will obey
God and honor Christ my Lord, for I am baptized into Christ and as a Christian
am dead unto sin, nor will I come again under its power.” So acted godly
Joseph, who, when tempted by his master’s wife, “left his garment in her hand,
and fled, and got him out” ( Genesis 39:12); whereas
another might have been glad of the invitation. He was but flesh and blood and
naturally not insensible to her inducement, to the time and opportunity, the
friendship of the woman and the offered enjoyment; but he restrained himself,
not yielding even in thought to the temptation. Such obedience to God destroys
indeed the source of evil – sin. Reason and human wisdom know nothing of it. It
is not to be effected by laws, by punishment, by prison and sword. It can be
attained only by faith and a knowledge of Christ’s grace, through which we die to sin and the world, and restrain the will from evil
even when detection and punishment are impossible.
10. Now, such doctrine is not to be learned from human
reason; it is spiritual and taught of the Scriptures. It reveals the source of
evil and how to restrain it. Since, then, we teach restraint of evil and show
withal a way higher and more effectual than reason can
find, the accusation that we prohibit good works and license sin is
sufficiently answered and disproved. But Paul would say to the Romans, “If you
cannot comprehend our superior doctrine as to the questions raised, then answer
them according to the teachings of your own reason, for even that will tell you
– and no man will dispute it – we are to do no wrong. The Word of God confirms
this doctrine.”
11. The apostle says he will speak of the point they raise,
after the manner of men. That does not mean according to corrupt flesh and
blood, which are not capable of speaking anything good, but according to
natural reason as God created it, where some good still remains, for there are
to be found many upright individuals who make just laws. I speak thus “because
of the infirmity of your flesh,” Paul declares. As if he would say, “I have not
yet said as much as reason, the teachers of the Law and the jurists would demand,
but I will go no further because you are yet too weak spiritually, and too
unaccustomed to my manner of speech, for all of you to understand it. I must
come down to your apprehension and speak according to your capacity. Now, I
want to say, ask your own statutes, your own laws, whether they authorize the
prohibition of good works; if they license evil, though they may not be able to
prevent it. Thus I convince you that such a pretense regarding our doctrine is
not to be tolerated.
THE TEACHINGS OF REASON
“Even reason teaches that your lives must conform to your
business; each is in duty bound to obey him whom he serves. As Christians you
are obliged to render another service than that you gave when under the
dominion of sin, and obedient to it; when you were unable to escape its power
and to do any work good before God. You have now come out of bondage and are
relieved from obedience to sin, through grace, having devoted yourselves to the
service of God, to obeying him. Therefore, assuredly you must change your
manner of life.”
12. Truly, Paul here argues reasonably and within the scope
of man’s natural understanding. We preach the same truths, but, presenting them
in the form of Christian doctrine, we necessarily employ different language and
a loftier tone, lest it be offensive to the world. We may say that theft,
murder, envy, hate and other crimes and vices are transgressions, yet we cannot
remedy the evils by the mere prohibitions of the law. The remedy must be
effected through God’s grace, and is accomplished in the believer, not by our
power, but by the Holy Spirit. But when we so explain, the stupid world
immediately blurts out, “Oh, if it be true that our
works do not remedy evils, let us enjoy ourselves and not bother about good
works!”
13. That their implication is false and a wanton perversion
of the true doctrine is manifest from the fact that we
exalt and endorse the command of God, and also the doctrine of reason, that
teach us to do good and avoid evil. Indeed, we assist reason, which is
powerless to remedy evil. If reason were itself sufficient, men would not
permit themselves to be deceived by their own visionary ideas and false
doctrines about worthless and vain works, as are followers of the papacy and of
all false worship. No doubt such error has its rise in
the principle that we are to do good and avoid evil. The principle
fundamentally is true, and accepted by all men; but
when it comes to the theories we build upon it, the speculations as to how it
is to be put into practice, there is disagreement. Only the Word of God can
show how to accomplish it. Reason is easily blinded on this point and deceived
by false appearances, being led by anything merely called good. Even when it
has performed all it believes to be right, it is still uncertain of acceptance.
Indeed, it perceives no fruits, no benefit, to result from its teaching; for at
best its achievements extend no farther than outward works – the object being
to make the doer appear righteous and respectable before men while inward sinfulness
is unrestrained and the soul remains captive to its former life, obedient to
the lusts of sin. And the motive of such a one is not sincere; he would conduct
himself quite otherwise were he not restrained by fear of shame and punishment.
GOSPEL HIGHER THAN
REASON
14. We present a higher doctrine – the Gospel. The Gospel
teaches first how sin in ourselves is, through Christ, slain and buried. Thus
we obtain a good conscience, a conscience hating and opposing sin, and become
obedient to another power. Being delivered from sin we would serve God and
exert ourselves to do his pleasure, even though no fear, punishment, judge or
executioner existed. With this point accepted – with the settlement of this
minor subject of controversy as to how we are delivered from sin and attain to
truly good works, we unite once more on the
fundamental principle that good is to be done and evil avoided. Therefore, we
immediately conclude: Since we are free from sin and converted to God, we must
in obedience to him do good and live no more in sin.
15. Thus does Paul make use of the Law, and of human reason
so far as it is able to interpret the Law, to resist them who speak falsely and
pervert the right doctrine. Evidently, then, the doctrine of the Gospel does
not oppose the doctrine of good works, but transcends it. For it reveals the
source and inspiration of good works – not human reason, not human ability, but
the grace and power of the Holy Spirit. Now Paul deduces the point:
BODY NOT TO SERVE
SIN
“For as ye presented
[yielded] your members as servants to uncleanness and to iniquity unto
iniquity, even so now present [yield] your members as servants to righteousness
unto sanctification [holiness].”
16. Even reason teaches that, being no more subject to sin and
unrighteousness, you are no longer to serve them with your body and members –
your whole physical life. And further, having yielded yourselves to obey God
and righteousness, you are in duty bound to serve them with body and life. To
put it concisely and clearly, Let him who formerly was evil and lived contrary
to his own conscience and to God’s will, now become godly and serve the Lord
with a good conscience. Or, as Paul says, “Let him that stole steal no more.” Ephesians
17. Formerly, he tells them, their members – eyes, ears,
mouth, hands, feet – even the whole body, served uncleanness. For “vice” he
uses this term “uncleanness,” readily intelligible to reason and inclusive of
all forms of sin. “You permitted your members to serve unrighteousness,” he
would say, “and devoted them to every sort of unholy life, every wicked work,
committing one iniquity after another and exercising all manner of villainy
that can be named, Now reverse the order. Reasoning according to your own
logic: while before you willingly witnessed, heard and uttered things shameful
and unchaste, and sought lewdness, lending your bodies to it, let impurity now
be distressing to your sight and hearing; let the body flee from it; be pure in
words and works. All the members of the body, all its functions, are to be
devoted to righteousness. Thus your members, your whole bodies, are to become
holy – to be God’s own – and given over solely to his service. The longer and
the more ardently they serve, the more cheerfully will
they honor and obey God, being devoted to all that is divine, praiseworthy,
honorable and virtuous. The instructions God has written upon your own heart
would teach you this principle, even were there no Word of God. It is useless
for you to protest: “Yes, but you have taught that good works do not save,” for
that doctrine is not inconsistent, but beyond your understanding. Indeed, it is
the true light whereby you may fulfill the teachings
of reason.
“For when ye were
servants of sin, ye were free in regard of [free from] righteousness.”
18. All these expressions Paul uses “after the manner of
men,” adapting them from the laws and customs of the times concerning slavery,
service and freedom. Then servants were bondmen, purchased by their masters,
with whom they must abide until set at liberty by
those owners, or otherwise freed. His allusion to a former service of
unrighteousness and a present service of righteousness implies two conditions
of servitude and consequently two conditions of freedom. He who serves sin, the
apostle teaches, is free from righteousness; that is, he is captive under sin,
unable to attain to righteousness and to do righteous works. Even reason can
comprehend the principle that he is free who does not serve – who is not
servant. Again, servants of righteousness means service and obedience to
righteousness, and freedom from sin.
FRUITS OF TWO KINDS
OF SERVICE
Paul now puts the matter a little differently, contrasting
the experience of the Romans in the two forms of service. He leaves it with
them to determine which has been productive of benefit and which of injury, and
to choose accordingly as to future service and obedience.
“What fruit then
had ye at that time in the things whereof ye are now ashamed? for the end of those things is death. But now being made free from sin
and become servants to God, ye have your fruit unto sanctification [holiness],
and the end eternal life.”
19. Rather recall your manner of life when you were free
from righteousness and obeyed only the urgings and enticements of sin. What
pleasure or gain had you in it? None, except that for which you are now
ashamed. Further, had you remained in it you would at last have found death.
Only these two grand results – shame and death. Nothing better have you earned
in its service. Munificent reward indeed for him who, choosing freedom from
righteousness, lives to his own pleasure. He is deceived into thinking he has
chosen a highly desirable life, for it gratifies the fleshly desires, and he
thinks to go unpunished. But gratification is succeeded by two severe
punishments: First, shame – confession of disgrace before God and the world.
Thus Adam and Eve in Paradise, when they chose to violate God’s command and,
enticed by the devil, followed their desire for a forbidden thing, were made to feel the disgrace of their sin; they were in their
hearts ashamed to appear in the presence of God. The other and added punishment
is eternal death and the fires of hell, into which also fell our first parents.
20. Is it not better, then, to be free from the service of
sin and to serve righteousness? So doing, you would never suffer shame nor
injury but would receive a double blessing: First, a clear conscience before
God and all creatures, proof in itself that you live a holy life and belong to
God; second and chief, the rich and incorruptible reward of eternal life.
21. In all these observations Paul is still speaking after
the manner of men; in a way comprehended and accepted by reason, even without
knowledge of Christ. It is universally true in the
world that evil-doers – thieves, murderers and the like – are punished in
addition to the public disgrace they feel. Similarly, they who do good receive,
in addition to the honor of men, all manner of happy reward.
“For the wages of
sin is death; but the free gift of God is eternal life in Christ Jesus our
Lord.”
22. It seems a strange saying, that evil-doers are to
receive wages, seemingly implying right and deserving action on their part.
Ordinarily the term “wages” signifies a good reward, given to those who acquit
themselves righteously and bravely. Paul uses the word to discomfit them who
pervert his teaching. For they say, “Ah, Paul preaches of grace alone, yet he
promises wages to sin.” “Yes,” Paul would respond, “boast as you will, you will
receive a reward – -death and hell-fire. You must confidently expect it if you
interpret the Gospel to teach that God shall reward you who serve
sin.” With the convincing words of the text, Paul
would undeceive those who advocate, or suffer themselves to believe, that man
can serve God in sin and can receive a happy reward. He chooses words familiar
to them. “Yes, if, as you maintain, wages must be the reward of every service,
you will of course receive yours – death and hell. These any may have who desire
them and regard them precious.”
23. Paul says further, “The free gift of God is eternal
life.” Observe his choice of words. He does not here use the term “wages,”
because he has previously taught that eternal life is not the reward of our
works, but is given of pure grace, through faith and for Christ’s sake. So he
speaks of it as a “free gift of God, through Christ Jesus our Lord.” The soul
possessing eternal life is furnished with power to crush the serpent’s head,
and none can deprive him of his priceless blessing. He has also power to avoid
sin and to constantly crucify his flesh. These are things not to be effected by
any law, any human ability; faith is requisite. Through faith we are
incorporated into Christ and planted with him in the death of sin, unto eternal
life and truly good works.
SEVENTH SUNDAY
AFTER TRINITY.
MARK 8:1-9.
Contents:
An admonition, a consolation and doctrines.
___________
King James Version
Mark 8:1-9
In those days the multitude being very great, and
having nothing to eat, Jesus called his disciples unto him, and saith unto
them, I have compassion on the multitude, because they have now been with me
three days, and have nothing to eat: And if I send them away fasting to their
own houses, they will faint by the way: for divers of them came from far. And
his disciples answered him, From whence can a man satisfy these men with bread
here in the wilderness? And he asked them, How many loaves have ye? And they
said, Seven. And he commanded the people to sit down on the ground: and he took
the seven loaves, and gave thanks, and brake, and gave to his disciples to set
before them; and they did set them before the people. And they had a few small
fishes: and he blessed, and commanded to set them also before them. So they did
eat, and were filled: and they took up of the broken meat that was left seven
baskets. And they that had eaten were about four thousand: and he sent them
away.
PART 1
THE ADMONITION AND
CONSOLATION
1. To-day’s Gospel presents to us again both the doctrine
and the consolation against the temptation in caring for the necessaries of
this life, or the temporal support and maintenance of the Church upon the
earth. And faith belongs here since Christ came not for the purpose of
establishing a government that may be called a political or a domestic kingdom,
which were long ago established by God and given for the purpose of meeting our
bodily needs. And reason itself here teaches how and from what source we can
bring it to pass that everyone in his station may enjoy a livelihood, peace and
protection, so that one may see before his eyes and have in his hands all the
necessaries of life that he needs to maintain the temporal government.
Therefore this did not claim the attention of Christ since it was not a part of
his calling and office; but as his kingdom was to be a different government, in
which all persons in all callings and offices, high and low, as sinners
condemned before God to everlasting death, should be helped to the divine,
eternal kingdom and life; the spiritual kingdom had to engage his attention
while he passed by the other two, the civil, and the domestic.
2. Therefore it had to follow that his disciples, preachers
and servants would have to suffer poverty because they could not outside of
their service and office seek their livelihood as the rest of the world does,
nor hope to become rich from their calling; in addition, that they, aside from
this, would be persecuted by the world, which would oppose their preaching
because it would not be in harmony with their understanding and prejudices. And
thus the Christians in the world could not depend upon any sure guarantee for
their peaceful life and protection; but had to live continually in uncertainty
because of the world, and felt in danger and as restless as the waves of the
sea because of that which they already had or might have. But should they have
enough to eat and to drink and a place and a room where to live, they could not
expect it from any other one than alone from Christ.
3. Now Christ knows this very well, therefore he arms and
comforts his disciples with these and like examples and sayings in order that
they might not despair. Although his kingdom has nothing to do with eating and drinking,
building and caring for the needs of the body; yet they should not die from hunger. And this he again confirms in the passage
of Matthew
4. It is true that in all ages of
the Church two things have done and are doing great harm, namely, poverty and
riches. For in the first place, we see the apostles and true
bishops and preachers in such straightened circumstances, that no one gave them
anything and they themselves were not able to acquire anything; hence everybody
felt shy of such an office and no one wished to enter it. In the second place,
when the church became extremely wealthy through great endowments and stipends
and sat in all luxury, the ministers themselves neglected the office of
preaching and the care of souls, and themselves became lords. 5. Just so it is
also at present: Where true pastors and preachers are
so poorly supported that no one donates anything to them, and moreover what
they have is snatched out of their mouths by a shameless and unthankful world,
by princes, noblemen, townsmen and farmers, so that they with their poor wives
and children must suffer need, and when they die leave behind them pitiable,
rejected widows and orphans. By this very many good-hearted and very clever
people are more and more discouraged from becoming
pastors and preachers. For all arts, trades and callings in life serve to the
end that we may through them fortify ourselves against hunger and poverty; but
with the office of the ministry the contrary is the case, whoever will per,
form its duties faithfully, must expose himself to danger and poverty.
6. From this then will follow the ruin of the Church, in
that the parishes will stand vacant, the pulpits be neglected and again
preachers arrive who seek not faithfully God’s Word nor the kingdom of Christ;
but who think, as they preach, what the people will gladly hear, so that they
may continue in that direction and again become rich; and in this manner things
will again go to ruin. Therefore also at present the great and powerful,
especially the nobility, plan to keep their pastors and preachers under their
feet in order that they may not again become rich, and lord it over them as
they formerly experienced and are now overcautious. But they will not be able
to bring it about as they plan.
7. How shall we now act in this matter and from what source
shall we obtain preachers and pastors in order that the kingdom of Christ may
be perpetuated? For neither poverty nor riches is good for the Church; mere
poverty, hunger and anxiety the preachers cannot suffer; great possessions and
riches they cannot stand. Poverty hinders the development of their personality;
riches are in the way of them performing the duties of their work and office.
But wherever it thus happens that support is not given, and the pulpit and the
office of the pastor are left vacant, then will the world also see what it will
have to enjoy because of such action. For if each will consider the welfare
only of his own house and seek how he may maintain himself and no one inquires
how the Word of God and the office of the ministry are to be perpetuated, then
will God also say as he said in the prophecy of Haggai 1:4-11, where the people
also left the house of the Lord desolate, neglected God’s Word and the service
of the temple, so that the priests and servants of the temple had to resort to
work as farmers and learn to do other things, by which they could support
themselves because nothing was given for their office and service. Therefore he
speaks thus: “Is it a time for you yourselves to dwell in your ceiled houses,
while this house lieth waste? Now therefore thus saith Jehovah of hosts:
Consider your ways. Ye have sown much, and bring in little; ye eat, but ye have
not enough; ye drink, but ye are not filled with drink; ye clothe you, but
there is none warm; and he that earneth wages earneth wages to put it into a
bag with holes. Thus saith Jehovah of hosts: Consider your ways. Go up to the
mountain, and bring wood, and build the house; and I will take pleasure in it,
and I will be glorified, saith Jehovah. Ye looked for much, and lo, it came to
little; and when ye brought it home, I did blow upon it. Why? saith Jehovah of
hosts. Because of my house that lieth waste, while ye run every man to his own
house. Therefore for your sake the heavens withhold the dew, and the earth
withholdeth its fruit. And I called for a drought upon the land, and upon the
mountains, and upon the grain, and upon the new wine, and upon the oil, and
upon that which the ground bringeth forth, and upon men, and upon cattle, and
upon all the labor of the hands.”
8. Behold, this is the punishment for despising the office
of the ministry, when such punishment was the most gracious as it has been
still in our day, and I would to God, that it might continue so. But when we
esteem the Word of God so lightly and the ministers and preachers are so poorly
supported that they are compelled to forsake their office and seek their bread
through other occupations, and thereby also discourage others from entering
this office, who otherwise are gifted for it and inclined to it; God not only
sends famine and other great national calamities as now appear before our eyes,
in order that no one’s purse may retain anything and no blessing and no
provisions remain. But he takes the Word and the true
doctrine entirely away, and in their stead permits fanatical spirits and false
teachers to enter among them, by whom they are led astray and deceived before
they are aware of it both as to their souls and property, and for their neglect
they must contribute richly and most bountifully.
9. Therefore the world should be advised, if it will take
advice, that the lords, the princes, the countries, the cities and all in
general make efforts to provide a little for the necessaries of the house of
God and the kingdom of God, as they must do for other offices and arts, in
order that they may give their whole attention to them
and obtain their daily bread from them, which are needed much more than other
offices and arts. While one officer or judge is sufficient, likewise one jurist
or physician can meet the needs of one city or more,
and for a time of the entire country; we must have thousands of preachers for
the various countries since the parishes and districts are so many; for
children are daily born who must be baptized and educated, learn God’s Word and
become Christians. From what source can ministers be had, if they are not
reared and educated? Then the churches must either stand vacant and the people
scatter and go astray, or the people receive and suffer from coarse mulelike
characters and corrupters of the Word.
10. But woe unto all who contributed to bring about such a
state or have not tried to prevent it, that God’s house had to become desolate;
much more, however, those who have discouraged and
hindered others from entering the ministry, or continuing in it; for such
characters are worse than the Jews or Turks. However they are not to be excused
because they allowed themselves to be discouraged from entering the ministry on
account of poverty, for their greatest lack was in faith that Christ would
notwithstanding give them their daily bread or
nourishment for their bodies, which, although at times may be scanty and
bitter, yet, you are to remember on the other hand how very much greater
treasure it is that one receives a piece of bread into his hands in an
exceptional way and through the special blessing of God, than all the riches
and fullness of the world.
11. Therefore the civil government should especially try to
do something here and to be helpful to our children and posterity, and not
withdraw its hand and by its example hinder and deter others, and do
Christendom an irreparable damage. How will you give an answer to God if you through
your cursed avarice retard or hinder a single soul in its salvation; I will say
nothing about hindering a whole city or country by your example, so that they
may no longer possess the Word of God and the preaching of it? And he must
indeed be a cruel, unmerciful and cursed person who does not help his own
children in this way, much more if he hinders it. For
if we wish to be Christians we should positively know that we are called to do
this, and it is the command of God that we all do it with both our hands and
with all our powers, that the house of God may not become desolate nor the
pulpits stand vacant and his kingdom cease, and that both we ourselves and the
young people be not robbed of their salvation.
12. To be sure, in the Old Testament it was obligatory on
everybody, and commanded by Moses, that the tenth part or the tithe be given
for this purpose from all their income, Leviticus 27:30f. How much more should
we Christians do for this cause, which is the most necessary, and without which
no one upon the earth gives and does anything that Christ’s kingdom may
continue built up, so that we allow his servants to eat with us in order that
we may remain in the same kingdom of God, and give
such grace and salvation to our children as an inheritance. If we do not do
this then he will as a reward of our ingratitude put an end to our avarice and
devouring spirit, so that we ourselves will soon perish; because such great
possessions and provisions we have not, but that God can permit rust to enter
among them through famine, Turkish war and other national plagues and
everything be consumed, ravished or otherwise destroyed in a single year.
13. Thus will Christ warn us first of all here through his
own example that everyone is required to help the kingdom of God and his Word
with temporal provisions for the body; in case he himself cannot or will not
beck)me a minister of the Gospel.
14. Following this he also comforts those who are in the
ministerial office, that they become not distressed or alarmed through their
present want or poverty; but that they may know that Christ cares for them and
will nourish them even in their poverty and will never permit them to suffer
need and want, but will finally provide the richer bounty for them; yea, he has
already thought of all things before and provided for them before they thought
from what source they should obtain what they need.
15. For he shows indeed forcibly in this example that he is
a rich and powerful lord and provider; yea, he is a rich miller and baker,
better than any other upon the earth that has learned his trade perfectly. Yes,
he does indeed very much work instantly and aside from and without any human
help. He plows, harvests, threshes, grinds and bakes in a twinkling of the eye.
For it is indeed a miracle and beyond the comprehension of reason that so many
thousand men, not counting the women and children, were fed with seven loaves,
that they all were satisfied, and yet some were left over; but he did it so
quickly by one word, when he only touched the bread and gave to his disciples
to distribute; there is at once ground to flour, baked and everything prepared
for so many thousand persons and even more. He must be
a fine king (as the five thousand said whom he also fed in a like manner, John
6:14), him we would also wish to have as our king, who should lead a multitude
of people to the field and care for them, so that one could at all times reach
into the basket or into the pocket, and richly feed and pay a whole multitude.
16. Now he can do that and in him we have such a king. Where
he reaches there all is full, and where he gives there all must be sufficient
and overflowing. Thus in Matthew
17. We are, to be sure, thus familiar with the fact that
corn grows yearly out of the earth, and through this familiarity we are so
blinded that we do not esteem such work. For what we see daily and hear, that
we do not regard as miraculous; and yet it is even as great; yea, if one should
speak correctly, it is a greater miracle that God should give
us corn out of the sand and the stone, than that he should here feed a
multitude with seven loaves. For what is the dry sand but crushed stones, or a
stone other than sand and earth welded together; but how can bread which we eat
come out of stones, and yet it grows only out of the sand of the earth? In like
manner everything that grows, and all the animals give
to us, each according to his own nature; whence does it come but out of the
earth and dust?
18. These are even the miracles which have been established
from the beginning of the world and daily continue, so that we are entirely
overwhelmed by them, without our eyes and senses feeling them, since they are
so common that God must at times, as he does here, perform not a greater, but a
special miracle, which is extraordinary by which he awakens us and through such
an individual and special miracle he shows us and leads us into the daily
miracles of the whole world.
19. No farmer can deny that his corn grows out of mere
stones, as also Moses in Deuteronomy 32:13 says: “He made
him ride on the high places of the earth, and he did eat the increase of the
field; and he made him to suck honey out of the rock, and oil out of the flinty
rock.” What does that mean? How can honey and oil grow out of rock and stone?
Now it does happen that both corn and trees which bear the sweetest fruits are
rooted in stones and sand, and out of that they grow and from nowhere else do
they receive their sap and strength. If it should take place before our eyes
now that oil and honey should flow out of a column of rock, then the whole
world would speak of this as the miracle of miracles; but since we daily walk
over the fields and land where they grow before our eyes, there we see nothing
and appreciate nothing.
20. Since we now cast to the winds the daily works of God,
which are nothing but miracles, he must cause us to gape at these special and
like miracles, and let them be proclaimed as special miracles in order that a
Christian may let such miracles be to him a writing and a book, from which he
learns to behold all the works of God, and satisfies his heart with them, and
thinks thus: Why shall I be worried with anxiety and care on account of
temporal need and provision? From what source does God give
us the corn in the field and all fruits, since the world with all her wisdom is
not able to create a straw, a leaf or a little flower? Since Christ, my Lord
and God, does such things daily, why then shall I be worried, or doubt as to
whether he can or’ will sustain my bodily existence?
21. Here you may reply: Yes, how does it then come about
since he is such a king who feeds the whole world so bountifully, that he
permits his Christians so often to suffer from want and poverty in the world?
For he should indeed care for his own people bountifully above all others.
Answer: Here one must understand how the kingdom of Christ is constituted; for
he will by this show us, as I said at the beginning, that his kingdom upon the
earth is preeminently not a temporal kingdom, which consists in how we here
upon the earth may eat, drink, keep house, care for the body, and moreover
where all the necessaries of this life must be regulated and provided for. But
he has founded a spiritual kingdom, in which one should seek and find divine
and eternal possessions, and so constituted the same that it would be richly
provided for and perpetuated by the Word of God, the sacraments, the power and
gifts of the Holy Spirit, and that it would not lack in anything that serves us
in securing and maintaining our eternal life. Therefore he lets the world in
its government have and take the necessaries and provisions of life, and
thereby provides richly for it. But Christ exhorts his Christians to place
their hope and consolation not in temporal things, but to seek the kingdom of
God, in which they shall have sufficient forever and shall be truly rich. That
is the first.
22. In the second place Christ desires to teach his
Christians to exercise faith in the things which pertain to the temporal life
and to their temporal possessions, in a way that they see him here even in
their hands and expect from him also the necessaries of this life; for since
the Church upon the earth is his Church and shall remain so, he must provide
for her, for her body, for her food, her drink, her clothing, her buildings,
her locations and other necessary things. Yea, he has indeed created all that
the world contains and produces for the sake of pious Christians; he gives and
maintains all still only for their sake, as long as the world stands, in order
that they should richly enjoy these things in this life, and have no need. But
since the devil rules in the world and he is the enemy of Christ and of his
Church, and since they themselves do not seek the things of this world, they
must suffer that to be taken out of their mouths, and robbed of, which belongs
to them. Here now Christ must help his Church and give
where she suffers need and want, that she may continue to exist, that it may be
called miraculous giving; and the Christians acknowledge that it is given by
him and that he shows forth continually in his Christendom such special
miracles, so that they notwithstanding will have something to eat, drink, etc.
, even if the world gives nothing and grants no favors; but takes from her, and
is jealous and hateful because of what God gives her.
23. Behold, we should now also learn to believe that we have
a Lord in the person of Christ, who provides for our stomachs and for our
temporal lives, and thereby thrusts aside and conquers the cares of unbelief.
For he excites us through many examples to faith, as it is his earnest wish
that we should be a people, who have no care for our own person as pertains to
both the spiritual and bodily, or the temporal and eternal (for here he is not
speaking concerning the cares of the office or of the labor which is commanded
everyone by God and laid upon him, in which he is to be true
and faithful); in order that we may do with cheerful hearts and with confidence
in him what is commanded us, especially that which belongs to the kingdom of
God, and if need and want stare us in the face, that we permit such things to
be commanded us. And a Christian should comfort and strengthen himself thus: I
know, and have learned from the Gospel that I have a Lord who can make out of
one loaf as many loaves as he will, and he does not need in order to do it
either a farmer or a miller or a baker, and he gives to me when and as much as
I require, although I do not at once know or understand, yea, do not even think
about it, how or when and whence he shall come to my help.
24. The text of this gospel also now shows how Christ feels
and speaks when he sees the people who follow him and cannot return home
without fainting, when he calls the disciples to himself and has a little
counsel with them, he begins and says: “I have compassion on the multitude.”
And he adds the cause when he says: “Because they continue with me now three
days and have nothing to eat,” etc.
PART 2
THE DOCTRINES
A. THE CHIEF
DOCTRINES
25. Here tell me, if the multitude had sent an embassy to
Christ to report on their need, could they have formulated their report as well
as Christ himself here thinks it out and holds it before his disciples? For how
would they or could they paint it better or allege stronger reasons to move
him, than to have said: Oh, beloved Lord, have compassion on the poor multitude
of people, men, women and children, who have followed thee so far in order to
hear thee? In the second place, consider that they have now remained and
continued with thee for three days. In the third place, remember that they have
nothing to eat and are in the desert. In the fourth place, if you send them
away fasting they must faint on the way before they arrive home, especially the
weak men and the women and children. In the fifth place, consider also that
some have come far, etc. Behold, Christ reflected upon all this himself before
anyone speaks with him and has himself formed the prayer so beautifully in his
own heart. Yes, he is distressed on their account before they think of praying
to him, and earnestly discussed with the disciples their need and gave counsel
what to do in their behalf.
26. What then is all this but a purely living sermon, proving
and witnessing that Christ is so earnestly and heartily concerned about us, and
before we can propose anything to him, he looks into our hearts better than we
ourselves can, so that no mortal person could speak with another more heartily. For he does not wait until someone says to
him: Oh, Lord, have compassion on the multitude, think how they have held out,
how far they are from home, etc. Yes, he says, I have compassion on them
already and have thought over it all before. But listen, he says to the disciples,
what counsel do you give, what shall we do for them in
order that the multitude may be fed?
27. Now this counseling and consulting with the disciples
took place, first, in order that he should thus reveal his own heart and
thoughts. For it must not remain hid in his heart only, that he had compassion
and anxiety for the people; but it should come to light so that it could be
heard and seen, and we might learn to believe that we have the same Christ who
is ever concerned about our bodily needs, and in whose heart are ever written
in living letters the words, “I have compassion on my poor people,” and he
shows it in his acts and works, so that he earnestly wishes that we only
acknowledge it and hear this Word of the Gospel, as if he spoke it yet this
hour and daily whenever we feel our need, yea, much sooner than we ourselves
begin to complain about it. For he is eve,’, and
remains forever, the same Christ and has the very same heart, thoughts and
words concerning us as he had at that time, and has neither yesterday nor at
any other time been different, and will not to-day nor tomorrow become a
different Christ. Now here we have a very beautiful picture and tablet which
paint to us the very depths of the Savior’s heart, that he is a faithful,
merciful Lord, to whom our needs appeal to the very quick, and he sees deeper
into our wants than we are able to pray and present to him. Shame on our
abominable unbelief, for we hear and see this, and yet in spite of it, we
cannot fully trust in Christ.
28. Yes, that is just the reason he began this interview and
asked the disciples for counsel, namely, that we might see our own unbelief and
foolishness and chastise ourselves. For here you see how he considers their
need much better and more fully, and gives counsel
concerning it, than we ourselves are able to do, and no person in his own
danger or need can give Christ counsel how he might be rescued out of his
distress. And although Christ had already deliberated and concluded what he
would do, yet he asks them for their advice through which they see how he cares
for them and what they themselves are able to advise him. Here it is revealed
what the counsel of men can do when men undertake to be the counsellors of God
and of Christ. Here they all stand like the musicians who have ruined the
dance, they have gone in their human wisdom and considered it with their
financiers. Here are four thousand men and indeed as many women and children.
Where should one receive sufficient for them to eat, especially here in the desert,
unless they eat grass and hay?
29. Thus you hear the answer of human wisdom when appealed
to for counsel and how different it is from faith; for it does not know
anything to say to this, than to conclude in a common and dry manner, there is
no way to help the situation. That is what nature and reason at all times
propose where need and want reign; when they should trust in God and expect
from him counsel and help, they fall instantly upon the blasphemous words: Why,
it is impossible, it is a lost cause, etc. When the peril of death and danger
visit us, then reason thinks and concludes instantly, it is not possible to
live; when there is no bread in the house, it is impossible to ward off hunger;
and nothing but mere doubt is where reason cannot see at once before its eyes
and grasp that with which the situation can be helped. Reason is not so wise as
to think that Christ knows yet of some counsel and help, since he himself takes
interest in our distress and does not doubt, but speaks as he does here, as one
who will counsel and help, and not permit his people to go from him fasting,
and faint on the way.
30. Yes, reason is not pious enough to give
Christ this honor, and believe that he knows how to counsel and help more than
it realizes, and to confess its lack of understanding and ability, and thus
bring the matter home to him and covet his counsel and help. This is why we
have so many fools and wish, in case God should deal with us, to reckon and
measure in an ordinary way according to our own ability and powers. Therefore
where he fails, we must indeed doubt; as here the apostles calculate and
measure by their reason their food and provisions over against the great
multitude, and their need compared with their ability. Then the only result
will be that they are compelled to say: Here there is no other advice to give than that we let them go where they decide, where they
may buy and find food; they may do in this matter as they are able, either
faint or continue to live.
31. Thus you see also in the disciples and apostles of
Christ our great and deep rooted unbelief, what great ignorant fools we are,
compared with the counsel and works of God. And we believe nothing at all
unless it goes according to our thoughts and ideas, and think he knows no counsel
and does nothing for us where we are not able first to see and calculate how it
is possible. Yet he deals with us thus for the very purpose of showing us where
our counsel, wisdom and ability end, so that he does a much higher order of
work for us than we are able to think and esteem as possible, or can pray for
and wish; so that if he should not deal with us in any other way than according
to our thoughts and counsels, he would never be able to do any divine work or
be able to prove anything divine to us, and every minute we would have to
doubt, sink and perish without God.
32. Therefore it is also much better that he, without our
counsel, yea, contrary to it, should go ahead and do, as the Lord and God of
all creatures should do; for we still would not counsel or say anything more on the subject than the apostles here said in this
case, that it is impossible and a lost cause, to feed so great a multitude. Yet
however he thus shows himself friendly in that he asks them for counsel and
lets them advise on the subject and can have patience with them, lets them
begin thus in order that they themselves might be forced to see later how
foolish they acted and be ashamed of their unbelief since they experienced and
saw before their eyes his miracle.
33. From this we should also learn to become an enemy of our
unbelief and oppose it, which continually bestirs itself in times of need and
danger, and at once despairs of all consolation and help, where it does not see
before its eyes help and counsel in our own human strength. But we should
accustom ourselves to think that Christ is able to do, and does do, more and
greater things than we can understand or believe; for our hands and strength
are not indeed created to the end that they should help us to corn and bread in
time of famine and want, to life in time of death, and make something out of
nothing. But he is the Lord who can do this and does do it as work that comes
natural to him. Therefore he says, turn thine eyes and thoughts from your hands
and your ability upon me; my fingers are adapted to the end that they should do
it. You are Only to believe, and where it is not possible according to your
counsel, then let it be possible according to my counsel and my power.
34. This Christ teaches everywhere in all his miracles and
still to-day in his wonderful works which he does in his Church. And yet he
cannot exalt himself in our estimation to the degree that we in strong
confidence and sure courage commit our need to his counsel and power and let it
be commended to him; through which we are helped both out of our need and want,
and become free from all anxious care and fear, by which we make our need
greater and severer than it is in itself. And we have in this a twofold benefit
and gain: A peaceful, quiet heart and conscience and in addition consolation
and help, and moreover, that we thus render to him the best sacrifice and
divine service. On the other hand, if we do not do this, it cannot be agreeable
or pleasing to him, and the blame is no one’s but our own that we worry and
plague ourselves and yet accomplish nothing by such worry; for we must
nevertheless let it remain in his power, since no one of us is able even to
change a little smallpox mark on his body although he should worry himself to
death over it.
35. However, it is still well for us that Christ permits us
to be tested and disciplined in this way, and through our vain counsels and
suggestions, our struggling and doubting, he teaches us to acknowledge our
exigency; otherwise we would never realize that we were in need and would never
learn either to believe or to pray. Therefore he shows and reveals here to his
disciples their present want and extremity before they themselves think of it.
36. In like manner also for a time God sends us temptation,
terror, misfortune and suffering in order that we may feel our need and become
conscious how utterly unable we are either to counsel or help ourselves; but he
does so that we may learn not to go ahead heedlessly according to our feelings,
and say: Ah, whither now? Here all is lost. Where shall we get something? That
“whither?” and “where?” take out of thy mouth and heart, and instead, run here
to Christ and expect what he will say and give to
thee. For the fact that you feel your need will not hurt you; he lets you feel
it in order that you may experience and feel also his help, his beneficence and
his rescuing power, and that you learn thus to believe and to trust him.
B. OTHER DOCTRINES
37. We have said enough now concerning the summary and
central doctrine of to-day’s Gospel. Further there are also given in the
history of this Gospel many good points. First, that Christ asks, how many
loaves have ye, and he takes the same along with the few fishes, for which he
thanks God and says grace, and gives them to his disciples to divide and set
before the people. Here he teaches, first, that we should use that which God
bestows upon us, however small it may be, and accept it with thanksgiving, and
know that Christ will also bless it that it may be efficient and sufficient,
yea, even multiply it in our hands; for it is pleasing to God when we
acknowledge his gifts and thank him for them, and he adds his blessing so that
it becomes better and reaches farther than the great riches and superfluous
possessions of the unbelievers; as the Scriptures say in Psalm 37:16, “Better
is a little that the righteous hath than the abundance of many wicked.” Thus
also Proverbs
38. For what do they have who hold such great possessions
without faith and without Christ, and what do they gain, except that they rob
themselves of God and his blessings? And besides they are idolators and
captives of mammon, so that they dare not touch their own possessions; and they
neither let others use them nor do they use them with a good conscience
themselves, so that they cannot enjoy the little they eat, because of their
avarice and wicked conscience, in which they only think of how to scratch
together more and more through their cruel business
and trickery; and yet they must ever live in danger and worry, so that they
have no peace, neither before God nor before man. They must see and hear, and
experience so much with their great wealth and among their own children and in
other ways, that their heart sickens; and thus they throw themselves into the
snares and pains of the devil, as he also says, out of which they cannot be
delivered.
39. On the other hand St. Paul says: He is truly a rich man
who fears God and lives in faith, and is contented in this blessedness with
that which God gives him, and he possesses it with God and in honor without
injustice or damage to anyone; for he has a very great treasure, called God’s
blessing, even in his poverty, so that lie must still have enough; for he knows
that we all have no more out of life than what we eat
and drink, and as we say, to our fill and satisfaction. And yet it does not
depend upon our anxious care where God does not give
success; as Psalm 127:2 says’ “It is vain for you to rise up early, to take
rest late, to eat the bread of toil (German, care); for so he giveth unto his
beloved sleep.” And Christ himself in Luke
40. Therefore a Christian should think much more of a dollar that God gives him than of all the great
treasures of the rich misers upon the earth; for he has this beautiful treasure
in his own home that is called godliness, and he has enough or he is satisfied,
that is, he has a peaceful, quiet heart in God. Thus also Psalm 112:1-3 says of
such a pious and godly person’ “Blessed is the man that feareth Jehovah, that
delighteth greatly in his commandments. His seed shall be mighty upon earth’
the generation of the upright shall be blessed. Wealth and riches are in his hour;
and his righteousness endureth forever.” What kind of riches and glory and
sufficiency is that, the ungodly world says? What are two dollars in the house
and on the farm of a poor Christian who has his house full of children,
compared with that of a person who has ten, twenty, fifty thousand dollars in
his chest? Yes, and what estimate do you put upon the fact that a pious person
has the blessing from God, which you cannot buy either with your hundred
thousand dollars nor can you secure it with all the possessions of the world? A
dollar with a good conscience is more beautiful in the
home and shines more gloriously before God and is of more value to him than all
the crowns and kingdoms of empires, which do not enjoy their large possessions
with great quiet and with a joyful conscience, and at last are not able to
secure from them more than the poorest beggar possesses.
41. But the world will not believe this although it sees it
before its own eyes. It goes ever ahead with its raking and scraping together
of riches and will let no one be satisfied with what he has, every man desires more than his fellow and seeks riches (as it must naturally
follow) by robbing, stealing, oppressing the poor. It also follows from this
that there is no blessing or success with such riches; but only the curse of
God, misery, misfortune and heart agony.
42. In the second place, Christ commands the disciples to
set the loaves before the multitude, by which he shows he will administer his
work and gifts through the instrumentality of human agencies. He thus also
teaches those who have an office or commission (especially the office of the
ministry) and those who stand before others, that they should, in obedience to
Christ, faithfully and conscientiously serve the people by cheerfully and
meekly giving of their own and imparting to others what God entrusted and gave
to them. And especially does he teach them to be of use and comfort to the poor
flock of Christians by their good example of faith and of love, and thus
strengthen their faith and love. For he here shows how he gives and will give rich blessings to the end that such office and service
may accomplish much good and bring forth much fruit. Just as it takes place
here, when they received from Christ not more than
seven loaves and a few fishes, and they began to distribute them, he multiplies
them more and more in their hands, and it more than reaches, so that there is
an abundance left over.
43. Let us also learn that the gifts and good things, which
God gives, are not profaned, if they are thus used in helping the poor in acts
of charity, as Christ in Luke
44. Hence one sees in the world to-day the very opposite;
since such unsatiable avarice and robbery reign, no one gives anything either
to his God or to his neighbor; and everyone only scratches to himself what is
given by others, and they even drain the poor people of their very sweat and
blood; and God gives us in return as a reward famine, discontent and all kinds
of misfortune until at last we devour ourselves among one another, or we all,
the rich and the poor, the great and the small, are devoured by others.
45. Let us also notice the last part of this Gospel, what
the gathering and the preserving of the broken pieces that remained over, teach
us; for it is God’s pleasure that we do not squander his gifts uselessly; but
be economical and prudent with them, and use the abundance which he gives
faithfully for our benefit and needs, and preserve them for the future when we
may further have use for them. That is honoring the precious food and not
permitting the crumbs to lay under the table; just as our fathers taught their
children from this example and added the proverb: “He who saves when he has
will find something when he needs it,” etc.
46. For it is a malignant, shameless vice and great contempt
of the gifts of God, that the world is now over-flooded everywhere with
cloisters, pomp and expenditure of money for everything far beyond its ability
to pay. From this then must indeed follow such robbing, stealing, usury,
hoarding and pinching by which the country and the people, rulers and subjects,
are ruined as a punishment. For in this no one will be less than another, and neither
will the lords allow themselves to be checked, nor are they able to check
others; for since they mass together one vice upon another, so must we be
visited with one punishment after another.
47. St. Paul says, 1 Timothy
48. Summary. It cannot be called any more enjoying the gifts
of God, since he gives them so richly and overabundantly to the end for us to
enjoy, even if the Elbe and the Rhine flowed with nothing but gold, and all the
lords and princes could make their country nothing but mountains of silver. For
man will not use them in the praise of God and enjoy them for himself, but only
for the dishonor of God and for the destruction of the blessings given. No one
has any thought about advising the saving of anything for posterity, but all
live as if they would gladly destroy everything at once. In all this work of
destruction he will also help us, since we wish nothing different. The
explanation of this history is sufficiently treated in the Postil sermon for
the Sunday Laetare, where you may review it.
EIGHTH SUNDAY AFTER
TRINITY
ROMANS 8:12-17.
ROMANS 8:12-17.
So then, brethren, we are debtors, not to the
flesh, to live after the flesh: for if ye live after the flesh, ye must die; but if by the Spirit ye put to death the deeds of the
body, ye shall live. For as many as are led by the Spirit of God, these are
sons of God. For ye received not the spirit of bondage again unto fear; but ye
received the spirit of adoption, whereby we cry, Abba, Father. The Spirit
himself beareth witness with our spirit, that we are children of God: and if
children, then heirs; heirs of God, and joint-heirs with Christ; if so be that
we suffer with him, that we may be also glorified with him.
LIVING IN THE
SPIRIT AS GOD’S CHILDREN
1. This text, like the preceding one, is an exhortation to
Christian life and works. The language employed, however, is of different
construction. The hateful machinations of the devil, by which he produces so much
disaster in the world, make it necessary to urge this exhortation in many
different forms upon those who have become Christians. For when God out of
grace, without any merit on our part, bestows upon us the forgiveness of sins
which we ourselves are unable to buy or acquire, the devil instigates men at
once to conclude and exclaim: Oh, in that case we need no longer do good!
Whenever, therefore, the apostle speaks of the doctrine of faith, he is obliged
continually to maintain that grace implies nothing of that kind. For our sins
are not forgiven with the design that we should continue to commit sin, but
that we should cease from it. Otherwise it would more justly be called, not
forgiveness of sin but permission to sin.
2. It is a shameful perversion of the salutary doctrine of
the Gospel and great and damnable ingratitude for the unfathomable grace and
salvation received, to be unwilling to do good. For we ought in fact to be
impelled by this very grace to do, with all diligence and to the utmost of our
knowledge and ability, everything that is good and well-pleasing to God, to the
praise and glory of his name.
3. Of this Paul reminds and admonishes us here, in plain and
simple but earnest and important words, in which he points out to us how much
we owe to God for that which we have received from him, and what injury we
shall suffer if we do not value it as we should, and act accordingly. He says:
“We are debtors,
not to the flesh, to live after the flesh.”
4. Because we have been redeemed from the condemnation we
deserved by our sins, and now have eternal life through the Spirit of Christ
dwelling in us (he speaks of this in the preceding verses), therefore we are
debtors to live after the Spirit and obey God. This Paul declares also in the
text for last Sunday: “Now being made free from sin
and become servants to God, ye have your fruit unto sanctification.” Romans
“For if ye live
after the flesh, ye must die.”
5. Here judgment is plainly and tersely pronounced on the
pretensions of those foolish people who seek to make the freedom of grace a
pretext for giving license to the flesh. The apostle speaks these words that he
may deter them from presumption, lest in place of the life and grace in which
they pride themselves, they bring upon themselves again eternal wrath and
death. It would be utterly inconsistent in you who are now saved and freed from
eternal death to desire henceforth to live after the flesh. For if ye do that,
ye need not imagine that ye shall retain eternal life; ye will be subject to
death and condemned to hell. For ye know that it was solely because of your
sins that ye lay under the wrath of God and had incurred death, and that it was
because ye lived after the flesh that ye deserved condemnation. Most assuredly
Christ has not died for those who are determined to remain in their sins; he
has died that he might rescue from their sins those who would gladly be
released but cannot liberate themselves.
6. Therefore, let him that is a Christian take care not to
be guilty of such nonsense as to say: I am free from the Law, therefore I may
do as I please. Rather let him say and do the contrary. Let him, because he is
a Christian, fear and shun sin, lest he fall from his freedom into his former
state of bondage to sin under the Law and God’s wrath; or lest the life, begun
in God, lapse again into death. For here stands the express declaration, “If ye
live after the flesh, ye must die ;” as if the apostle
meant: It will not avail you that ye have heard the Gospel, that ye boast of
Christ, that ye receive the sacraments, so long as ye do not, through the faith
and Holy Spirit received, subdue your sinful lusts, your ungodliness and
impiety, your avarice, malice, pride, hatred, envy and the like.
7. For the meaning of “living after the flesh” has been
repeatedly stated and is readily understood. It includes not only the gross,
sensual lust of fornication or other uncleanness, but everything man has
inherited by his natural birth; not only the physical body, but also the soul
and all the faculties of our nature, both mental and corporal – our reason,
will and senses – which are by nature without the Spirit and are not regulated
by God’s Word. It includes particularly those things which the reason is not
inclined to regard as sin;
for instance, living in unbelief, idolatry, contempt of God’s Word, presumption
and dependence on our own wisdom and strength, our own honor, and the like.
Everything of this nature must be shunned by Christians (who have the Holy
Spirit and are hence able to judge what is carnal) as a fatal poison which
produces death and damnation.
PUTTING TO DEATH
SIN
“But if by the
Spirit ye put to death the deeds of the body, ye shall live.”
8. Here the apostle confesses that even in the Christian
there is a remnant of the flesh, that must be put to death – all manner of
temptation and lusts in opposition to God’s commandments. These are active in
the flesh and prompt to sin. They are here called the “deeds of the body.” Of
this nature are thoughts of unbelief and distrust, carnal security and
presumption instead of the fear of God, coldness and indolence with respect to
God’s Word and prayer, impatience and murmurings under suffering, anger and
vindictiveness or envy and hatred against our neighbor, avarice, unchastity and
the like. Such inclinations as these dwell in flesh and blood and cease not to
move and tempt man. Yea, because of human infirmity they at times
overtake him when he is not careful enough about transgression. They will
certainly overpower him unless he resolutely opposes them and, as here stated,
“puts to death the deeds of the body.” To do this means a severe struggle, a
battle, which never abates nor ceases so long as we live. The Christian dare
never become slothful or negligent in this matter. He must arouse himself
through the Spirit so as not to give place to the
flesh. He must constantly put to death the flesh lest he himself be put to
death by it. The apostle declares, “If ye live after the flesh, ye must die,” and again comforts us, “If by the Spirit ye put to
death [mortify] the deeds of the body, ye shall live.” For the Christian
receives the gift of the Holy Spirit that he may become willing and able to
mortify these sinful lusts.
9. This mortifying of sin through the Spirit is accomplished
on this wise: Man recognizes his sin and infirmity, at once repents, remembers
God’s Word, and, through faith in the forgiveness of sins, strengthens himself
against sin, and so resists it that he does not consent to it nor permit it to
come to deeds.
10. This constitutes the difference between those who are
Christians and sanctified and those who are without faith and the Holy Spirit or
who grieve and lose the Spirit. For although believers, as well as unbelievers,
are not wholly free from the sinful lusts of the flesh, they yet remain in
repentance and the fear of God; they hold fast to the belief that their sins
are forgiven, for Christ’s sake, because they do not yield to them but resist
them. Therefore they continue under forgiveness, and their remaining infirmity
is not fatal nor damning to them as it is to those who, without repentance and
faith, go on in carnal security and purposely follow their evil lusts against
their own conscience; who thus cast away from themselves both faith and the
Holy Spirit.
11. So Paul admonishes the Christians to remember what they
have received, and whereunto they are called. Having received the forgiveness
of sins and the Holy Spirit, they are to be careful not to lose these again;
they must use them in contending against the sinful lusts of the flesh. They
are to comfort themselves with the fact that they have the Holy Spirit, that
is, have help and strength by means of which they can resist and mortify sin.
These things are impossible to those who have not faith. Therefore Paul
declares further:
“For as many as are
led by the Spirit of God, these are the sons of God.”
12. Like ourselves, Paul had to deal with two classes of
people, the true and the false Christians. There is
not so much danger from the adversaries of the doctrine; for instance, from
popery: their opposition is so open that we can readily beware of them. But
since the devil sows even among us his seed – they are called Christians and
boast of the Gospel – it behooves us to take heed, not to the mouth, but to the
works, of those who claim to be Christians. Not what they say, but what they
do, is the question. It is easy enough to boast of God and of Christ and of the
Spirit. But whether such boasting has any foundation or not, depends on whether
or not the Spirit so works and rules in one as to subdue and mortify sin. For
where the Spirit is, there assuredly the Spirit is not idle nor powerless. He
proves his presence by ruling and directing man and prevailing on man to obey
and follow his promptings. Such a man has the comfort that he is a child of
God, and that God so reigns and works in him that he is not subject to death;
he has life.
MEANING OF “LED BY
THE SPIRIT OF GOD”
13. To be “led by the Spirit of God” means, then, to be
given a heart which gladly hears God’s Word and believes that in Christ it has
grace and the forgiveness of sins; a heart which confesses and proves its faith
before the world; a heart which seeks, above all things, the glory of God, and
endeavors to live without giving offense, to serve others and to be obedient,
patient, pure and chaste, mild and gentle; a heart which, though at times
overtaken in a fault and it stumble, soon rises again by repentance, and ceases
to sin. All these things the Holy Spirit teaches one if he hears and receives
the Word, and does not willfully resist the Spirit.
14. On the other hand, the devil, who also is a spirit,
persuades the hearts of the worldlings. But it soon becomes evident that his
work is not that of a good spirit or a divine spirit. For he only leads men to
do the reverse of that which the Spirit of God leads them to do; then they find
no pleasure in hearing and obeying God’s Word, but despise God, and become
proud and haughty, avaricious, unmerciful.
15. Let every one therefore take heed that he do not deceive
himself. For there are many who claim to be Christians and yet are not. We perceive
this from the fact that not all are led by the Spirit of God. Some spirit there
must be by which men are led. If it is not the Spirit of God leading them to
oppose the flesh, then it must be the other and evil spirit leading them to give way to the flesh and its lusts and to oppose the Spirit
of God. They must, therefore, either be God’s own, his dear children, his sons
and his daughters, called to eternal life and glory; or they must be rejected
and abandoned, children of the devil; and with him heirs of eternal fire.
16. Paul takes occasion to speak more
at length on the words “sons of God,” and proceeds in beautiful and comforting
words to describe the nature and glory of this sonship. He only begins the
subject, however, in today’s text. He says:
“For ye received
not the spirit of bondage again unto fear; but ye received the spirit of
adoption, whereby we cry, Abba, Father.”
17. This is a noble and comforting text, worthy of being
written in letters of gold. Because ye now through faith, he means to say, have
the Holy Spirit and are led by him, ye are no longer in bondage as ye were when
under the Law; ye need no longer be afraid of its terrors and its demands, as
if God would condemn and reject you on account of your unworthiness and the remaining
infirmity of your flesh. On the contrary, ye have the consolation that, through
faith, ye have the assurance of God’s grace, and may consider God your Father
and call upon him as his children.
TWO KINDS OF
PREACHING AND OF WORKS
18. Thus he contrasts the two kinds of works which spring
from the two kinds of preaching and doctrine – of the Law and of the Gospel –
and which constitute the difference between the Christians and those still
without faith and the knowledge of Christ. They who have nothing and know
nothing but the Law, can never attain to true,
heartfelt trust and confidence in God, though they do ever so much and exercise
themselves ever so earnestly in the Law. For when the Law shines upon them in
real clearness and they see what it demands of them and how far they come short
of its fulfillment, when it thus discloses to them God’s wrath, it produces in
them only a terror, a fear and dread, of God under which they must at last
perish if they be not rescued by the Gospel. This is what Paul here terms “the
spirit of bondage,” one that produces only fear and dread of God. But, on the
other hand, if the heart grasps the preaching of the Gospel, which declares
that, without any merit or worthiness on our part, God forgives us our sins,
for Christ’s sake, if we believe in him – then it finds in God’s grace comfort
against the terrors of the Law; then the Holy Spirit enables it to abide in
that confidence, to hold fast to that comfort, and to call upon God sincerely
in that faith, even though it feels and confesses to be still weak and sinful.
This is what is meant by receiving “the spirit of adoption.”
19. Paul speaks of the “spirit of bondage” and the “spirit
o£ adoption” according to the customs of his times. In those days men-servants
and maid-servants were the property of the master of the house in the same
sense that a cow was his property. He bought them with his money; he did with
them as he pleased, just as with his cattle. They were afraid of their master
and had to expect stripes, imprisonment and punishment even unto death. They
could not say, So much of my master’s property belongs to me, and he must give it to me. But they had always to reflect: Here I serve
for my bread only; I have nothing to expect but stripes, and must be content to
have my master cast me out or sell me to someone else whenever he chooses. They
could never have a well-grounded hope of release from such fear and bondage and
coercion.
20. Such a slavish spirit, such a captive, fearful and
uncertain spirit, ye do not have, says the apostle. Ye are not compelled to
live continually in fear of wrath and condemnation as are the followers of
Moses and all who are under the Law. On the contrary, ye have a delightful,
free spirit, one confident and contented, such as a child entertains toward its
father, and ye need not fear that God is angry with you or will cast you off
and condemn you. For ye have the Spirit of his Son (as he says above and in
Galatians 4:6) in your heart and know that ye shall remain in his house and receive
the inheritance, and that ye may comfort yourselves with it and boast of it as
being your own.
CHILDREN OF GOD
21. On this “spirit of adoption,” that is on what the
apostle means when he says “whereby we cry, Abba, Father,” I have spoken at
some length in my sermon on the text Galatians 4:6, where the same words are
used. In short, Paul describes here the power of the kingdom of Christ, the
real work and the true exalted worship the Holy Spirit
effects in believers: the comfort by which the heart is freed from the terror
and fear of sin and given peace, and the heartfelt supplication which in faith
expects of God an answer and his help. These blessings cannot be secured
through the Law or our own holiness. By such means man could never obtain the
comfort of God’s grace and love to him; he would always remain in fear and
dread of wrath and condemnation, and, because of such doubt, would flee from
God, not daring to call upon him. But where there is faith in Christ, there the
Holy Spirit brings the comfort spoken of, and a childlike trust which does not
doubt that God is gracious and will answer prayer, because he has promised all
these – grace and help, comfort, and answer to prayer – not for the sake of our
worthiness, but for the sake of the name and merit of Christ, his Son.
22. Of these two works of the Holy Spirit, comfort and
supplication, the prophet Zechariah
23. The Hebrew word “Abba” – which, as the apostle himself
interprets it, means “Father” – is the word which the tiny heir lisps in
childlike confidence to its father, calling him “Ab, Ab”; for it is the easiest
word the child can learn to speak: or, as the old German language has it,
almost easier still, “Etha, Etha.” Such simple, childlike words faith uses
toward God through the Holy Spirit, but they proceed out of the depth of the
heart and, as afterwards stated, “with groanings which cannot be uttered.” Rom
“The Spirit himself
beareth witness with our spirit, that we are children of God.”
24. That we are children of God and may confidently regard
ourselves as such, we do not learn from ourselves nor from the Law. We learn it
from the witness of the Spirit, who, in spite of the Law and of our
unworthiness, testifies to it in our weakness and assures us of it. This
witness is the experience within ourselves of the power of the Holy Spirit
working through the Word, and the knowledge that our experience accords with
the Word and the preaching of the Gospel. For thou art surely aware whether or
no, when thou art in fear and distress, thou dost obtain comfort from the
Gospel, and art able to overcome thy doubts and terror; to so overcome that thy
heart is assured of God’s graciousness, and thou no longer fleest from him, but
canst cheerfully call upon him in faith, expecting help. Where such a faith
exists, consciousness of help must follow. So Saint Paul says, Romans 5:4-5:
“Steadfastness worketh approvedness; and approvedness, hope: and hope putteth
not to shame.”
25. This is the true inward witness
by which thou mayest perceive that the Holy Spirit is at work in thee. In addition
to this, thou hast also external witnesses and signs: for instance, it is a
witness of the Holy Spirit in thee that he gives thee special gifts, acute
spiritual understanding, grace and success in thy calling; that thou hast
pleasure and delight in God’s Word, confessing it before the world at the peril
of life and limb; that thou hatest and resistest ungodliness and
sin. Those who have not the Holy Spirit are neither
willing nor able to do these things. It is true, that
even in the Christian, these things are accomplished in great weakness; but the
Holy Spirit governs them in their weakness, and strengthens in them this
witness, as Paul says again: “The Spirit also helpeth our infirmity.” Romans
HEIRS OF GOD
“And if children,
then heirs; heirs of God, and joint-heirs with Christ; if so be that we suffer
with him, that we may be also glorified with him.”
26. Here, then, thou hast the high boast, the honor and the
glory of the Christian. Leave to the world its splendor, its pride and its
honors, which mean nothing else – when it comes to the point – than that they
are the children of the devil. But do thou consider the marvel of this, that a
poor, miserable sinner should obtain such honor with God as to be called, not a
slave nor a servant of God, but a son and an heir of God! Any man, yea the
whole world, might well consider it privilege enough to be called one of God’s
lowest creatures, only so that they might have the honor of being God’s
property. For who would not wish to belong to such a Lord and Creator? But the
apostle declares here that we who believe in Christ shall be not his servants,
but his own sons and daughters, his heirs. Who can sufficiently magnify or
utter God’s grace? It is beyond the power of our expression or comprehension.
27. Yet here our great human weakness discovers itself. If
we fully and confidently believed this, then of what should we be afraid or who
could do us harm? He who from the heart can say to God, Thou art my Father and
I am thy child – he who can say this can surely bid defiance to all the devils
in hell, and joyfully despise the threatenings and ragings of the whole world.
For he possesses, in his Father, a Lord before whom all creatures must tremble
and without whose will they can do nothing; and he possesses a heritage which
no creature can harm, a dominion which none can reduce.
28. But the apostle adds here the words, “if so be that we
suffer with him,” to teach us that while we are on earth we must so live as to
approve ourselves good, obedient children, who do not obey the flesh, but who,
for the sake of this dominion, endure whatever befalls them or causes pain to
the flesh. If we do this, then we may well comfort ourselves and with reason
rejoice and glory in the fact the apostle declares, that “as many as are led by
the Spirit of God,” and do not obey the promptings of the flesh, “these are the
sons of God.”
29. O how noble it is in a man not to obey his lusts, but to
resist them with a strong faith, even though he suffer for it! To be the child
of a mighty and renowned king or emperor means to possess nobility, honor and
glory on earth. How much more glorious it would be, could a man truthfully
boast that he is the son of one of the highest of the angels! Yet what would be
all that compared with one who is named and chosen by God himself, and called
his son, the heir of exalted divine majesty? Such sonship and heritage must
assuredly imply great and unspeakable glory and riches, and power and honor,
above all else that is in heaven or in earth. This very honor, even though we
had nothing but the name and fame of it, ought to move us to become the enemies
of this sinful life on earth and to strive against it with all our powers,
notwithstanding we should have to surrender all for its sake and suffer all
things possible for a human being to suffer. But the human heart cannot grasp
the greatness of the honor and glory to which we shall be exalted with Christ.
It is altogether above our comprehension or imagination. This Paul declares in
what follows, in verse 18, where he says: “I reckon that the sufferings of this
present time are not worthy to be compared with the glory which shall be
revealed to us-ward,” as we have heard in the text for the fifth Sunday after
Trinity.
EIGHTH SUNDAY AFTER
TRINITY
MATTHEW 7:15-23.
Contents:
Instruction concerning false prophets.
__________
King James Version
Matthew 7:15-23
Beware of false prophets, which come to you in
sheep's clothing, but inwardly they are ravening wolves. Ye shall know them by
their fruits. Do men gather grapes of thorns, or figs of thistles? Even so
every good tree bringeth forth good fruit; but a corrupt tree bringeth forth
evil fruit. A good tree cannot bring forth evil fruit, neither can a corrupt
tree bring forth good fruit. Every tree that bringeth not forth good fruit is
hewn down, and cast into the fire. Wherefore by their fruits ye shall know
them. Not every one that saith unto me, Lord, Lord, shall enter into the
kingdom of heaven; but he that doeth the will of my Father which is in heaven.
Many will say to me in that day, Lord, Lord, have we not prophesied in thy
name? and in thy name have cast out devils? and in thy name done many wonderful works? And then will I
profess unto them, I never knew you: depart from me, ye that work iniquity.
1. Christ our Lord preached this part of the Gospel in
concluding his long sermon on the mount, When he had taught his disciples all
they should know, he proceeds and warns them to be ever on their guard against
false doctrine; as all good ministers try and should do at the close of their
sermons, namely, warn the people to hold fast to the true
doctrine and beware of false teaching. Thus St. Paul also did, Acts 20:28-31,
when he was about to depart from Ephesus, among other things, he said: “Take
heed unto yourselves, and to all the flock, in which the Holy Spirit hath made you bishops, to feed the church of the Lord which he
purchased with his own blood. I know that after my departing grievous wolves
shall enter in among you, not sparing the flock; and from among your own selves
shall men arise, speaking perverse things, to draw away the disciples after
them. Wherefore watch ye, remembering that by the space of three years I ceased
not to admonish every one night and day with tears.” Thus here and there in all
his Epistles Paul always adds an admonition, to guard themselves against other
teachings. Just as St. Peter also gives an admonition in his second Epistle, 2
Peter 2:1f, when he says: “But there arose false prophets also among the
people, as among you also there shall be false teachers, who shall privily
bring in destructive heresies, denying even the Master that bought them,
bringing upon themselves swift destruction. And many shah follow their
lascivious doings; by reason of whom the way of the truth shall be evil spoken
of. And in coveteous-ness shall they with feigned words make merchandise of
you; whose sentence now from of old lingereth not, and their destruction
slumbereth not.”
2. Christ here proceeds in like manner. When he finished his
sermon he warns his disciples and the people and admonishes them ever to remain
faithful to what he had told them, and to be very careful not to be misled by
false teachers, and says:
3. First from this we are to understand that we are under
obligation to reflect upon this fact and that it will always be that after the true preachers depart false teachers will come; yea, they
will even enter along with and mingle with them. Otherwise, why were it
necessary for Christ so faithfully to admonish us when he says: “Beware,” take
care! if he had known that all his teachings would continue
pure? Therefore he gives us this warning, that we may be certain of
false prophets appearing after the true and pure
doctrine is preached. For it has come to pass in all periods of the world’s
history that after faithful and true ministers,
prophets and rulers of God’s people labored, others followed who corrupted the
pure doctrine, faith and worship; as the Book of Judges 2:10f, also describes.
When those were gathered to their fathers whom God had given the people as
teachers and judges, who knew the will of God, what was and what was not
acceptable to him, immediately the people of Israel began to turn away from God
and his Word. One worshiped this idol, another that, and they were divided into
factions so that they fell from the true teachings and
strayed from the ways of their fathers.
4. So it was also in the times of the Apostles. Then the
doctrine was yet pure; but when they died who held to their true
teachings, false apostles and factious leaders came. who perverted everything
and desired radical changes in all things, as the Epistles of St. Paul
sufficiently show. Now, inasmuch as this is so, and we cannot expect anything
else, Christ our Lord warns us here in the spirit of a true shepherd and
bishop, that we beware while we have the Gospel preached in its purity and
simplicity, that we hold firmly to it and depart not from it, even at the risk
of losing our life and possessions. For it cannot be otherwise than that God’s
Word will not continue always pure and unadulterated in all generations.
5. Thus it will come to pass also among us. God be praised,
we and others have the Gospel in greater purity and abundance than at any time
since the days of the Apostles. But when we and those who now assist to promote it are gathered to our fathers, you will have false
teachers enough, as many have already commenced and they already bestir themselves.
And blessed are they who are diligently on their guard according to this Gospel
and believe not every wind of doctrine, but remain steadfast in what they have
learned. This Christ first teaches here with the words: “Beware,” be warned, as
if to say: you will most certainly have to contend with false teachers.
6. Here you may ask: why does God permit false prophets to
come among his pious people and be the successors of his true
ministers? Is he not powerful and strong enough to prevent it, so that the
Gospel may continue pure and in its power? Of course he is. But he permits it
in order to prove and preserve his own people, and to punish the unthankful. It
is as St. Paul in 1 Corinthians
7. When God gives us his Word, his gifts and Spirit, it is
not his will that we should be lazy, sleepy and idle. For if you have the true Word and its true meaning, the world will attack you on
one side, and the devil will attempt to tear you from it on the other, not only
by means of worldly tyrants who persecute the Word with the sword; but also by
means of our own reason and the wisest people in the world. Thus God desires to
develop you by his Word, and to give the Holy Spirit
whom he has bestowed upon you something to do, so that you may learn that God’s
wisdom is wiser than the world’s wisdom, that God’s strength is stronger than
the strength and power of the world, which you will not learn unless you pass
through this conflict with false teachers.
8. Wherever he permits the devil to create factions, he would
thus stir you up, and say: Defend yourself, lay hold of the Word, and learn to
experience God’s wisdom and power against the wisdom of the world and the lies
of satan. Thus the strength and wisdom of God’s Word will appear, that you may
learn that it is not to be conquered with power and wisdom; but it conquers,
and puts to shame all power, cunning and wisdom opposed to it. This is one
reason why God permits factions and sects among us, who enter in as it were
edgewise, as though they were beneficial and served to the end that the Word,
the truth and Spirit prove themselves to be better and plainer; however aside
from this factions and sects serve no good purpose.
9. The second reason is, that he may punish the unthankful,
who will not accept the Word, that they may be converted and saved. As Christ
also said to the Jews, John
10. We consider it a small matter, that the Gospel of God’s
grace is again restored to us. How many are there, who never even once thanked
God for it? We forget it, cast it to the winds, become lazy and careless, no
one welcomes it, no one relishes it, no one lifts up thankful hands to God for
it. Yes, we are so richly overflooded with the Gospel that we have now become
tired of it, and are almost turned against it, as Paul prophesied in 2 Timothy
4:3-4: “For the time will come when they will not endure the sound doctrine;
but, having itching ears, will heap to themselves teachers after their own
lusts; and will turn away their ears from the truth, and turn aside unto
fables.” Thus we see time and again throughout the whole Scriptures, how highly
it offends God and that he considers it the greatest sin, when his Word is
despised which is so dear and precious that it cost him the blood of his dear
Son, while we so lightly cast it to the winds. For this reason he also visits
us with the worst of all calamities, which is not to be compared with the other
calamities in the world, so that the people become so hardened, blindfolded and
misled by the false prophets, that heaven itself is closed against them and
hell opens to receive them, and life eternal is lost forever. Even though you
fall under the sword of the Turk or of tyrants, if you only die
in the true knowledge of God’s Word and in true faith, what is that but a
blessed death, devoutly to be desired? But to deliver the soul forever to the
devil, is eternal wrath, an everlasting calamity and hell itself.
11. God has now begun to visit us with manifold temporal and
bodily calamities. But a far worse calamity will await us, when the holy Gospel
is banished from Germany, or other false teachers appear, when one teaches
this, another that. Then heaven will be closed, and the false preachers will
not permit it to be opened. Hence there is great need that we pray earnestly.
But, alas, how very cold our hearts are, and the reason of this is that our
walls are not yet on fire, and we do not feel the loss. Nevertheless the devil
has determined to drown all Germany in blood, and to take the Gospel from us,
unless he be prevented beforehand and held in check by the prayers of pious
Christians.
“Who come to you in sheep’s clothing, but inwardly are ravening wolves.”
12. No one sends them. They come of themselves. And this is
the real nature of false prophets, that in order to preach they force
themselves upon us. Some do this for a living, which I do not value very
highly, for they will not have it quite as easy as they think. But those who
force themselves upon us with the boast that they do it for the sake of
Christian love, on account of the truth and that the Holy Spirit constrains
them to do so; and that they seek nothing but the salvation of souls; of all
such be on your guard, for the devil has most certainly sent them, and not God.
For those whom God sends are called and constrained to enter upon their work.
Nor do they boast much of themselves. But of whatever they do boast, they prove
by their work. Therefore, the Lord would say, beware of those you see are
neither sent nor called, but come of themselves at the devil’s call.
13. Yet they ever boast they have the Holy Spirit? Answer:
whoever would convince you that he is moved by the Holy Spirit and does this
from Christian motives, say to him: As you boast so much of the Spirit, give me
proof of it. For you testify of yourself, and the Scriptures forbid me to
believe anyone who only testifies of himself. For even Christ, the Son of the
living God, would not bear witness of himself, as we read in the Gospel of John
14. For, if we grant it is true,
that one is a true spirit and has the true Holy Spirit; even then you should
not hear him. For God has commanded that you should observe his order, and ask
for two witnesses, and demand the proof and record of his call. Therefore say:
I will not listen to you on the ground of your pretenses and boasting, even
though you should have the true Spirit, for God would
thus test me, whether I wish to remain in the order he has established.
Therefore God is satisfied and well pleased, if you do not receive such a
spirit; for God thus acts with us to try us, to see whether we will continue in
his Word; as a father who plays with his child, gives it an apple and takes it
again.
15. Therefore, when a spirit comes self-called and brings something
new, then know how to guard yourself and say: I do not ask what you preach, but
whether you are sent, or you come of yourself? If you come of yourself, I will
not hear you, even though you have the Holy Spirit; for the devil in the Gospel
can also say: “What have we to do with thee, thou Jesus of Nazareth? I know
thou art the Holy One of God.” Mark
16. Another call is when the congregation or civil authority
calls one for the sake of the Church. This call proceeds out of the debt and
duty of love; for when people need me for the ministry, provided I am fit for
it, and they require it of me, it is then my duty to obey, for God commands me
to serve my neighbor. Therefore, this call requires no proof, because the
people desire it, and the Word of God constrains me. This means “brought,”
“called” and “urged.” But the other call, like that of Christ and the Apostles,
comes immediately from God, and is called “sent,” because it is accompanied by
the testimonies of the Holy Spirit. Others, though they boast of the Spirit or
of the flesh, you are not to hear. As our fanatical, erratic spirits now boast,
who have devoured the Holy Spirit feathers and all, and say: the Holy Spirit
has spoken to them from heaven and revealed to them many wonderful things, and
so forth. I cannot boast much of the Spirit; they become spiritual entirely too
soon for me. I boast of the Spirit of love, otherwise I am a poor carnal
sinner. However, I ought indeed to know something also of the Spirit, of whom
they boast; but they are all too highly spiritualized for me.
17. What is meant when he says: They come in sheep’s
clothing? These sheep’s clothing are, that they employ everything for an
outward show that true Christians and true ministers
teach. For we, who are the lambs of Christ, are covered with the sheep’s wool.
These are not only works, an outward, hypocritical life they lead, in that they
pray much and wear gray frocks, go about with bowed heads, fast much and lead a
strict life; but the worst of all is that they make use of the Word of God and
the holy Scriptures for selfish ends, which in the prophets are called God’s
wool and linen. For preaching, likewise admonitions and Scripture passages, are
the real clothing with which they desire to adorn and pride themselves, saving:
Here is Christ, here is baptism, here is the name of God, here is he who
interprets the Scriptures which are the Scriptures of God, and their whole
pretense is nothing but God’s name, God’s Spirit and Christ’s Spirit.
18. This now is meant by coming in sheep’s clothing; namely,
so to preach and so to make use of the Scriptures that it may be esteemed as
the true doctrine. For he does not say: who come to
you in a wolfs hide, or with spears and showing their teeth. They do not preach
any poisonous doctrine publicly or without the Scriptures, for then men might
know them; as for instance they have preached Aristotle in their high schools,
that there is neither civil authority nor the right of the emperor, wherein
they said, there was no God in Christianity. On the contrary, they adorned
themselves not only with works, but also with the holy Scriptures, by which God
clothes and covers our souls; For if they would not act thus, the unthankful
would not be so easily blindfolded or misled by them.
19. Hence the saying is true, the
holy Scriptures are a book for heretics, that is, they are a book to which
heretics most of all lay claim. For they misuse no other book so much, yea,
they do not know any other worthy of praise, and no heresy was ever so wicked
or gross, that did not attempt to strengthen itself and recommend itself by the
use of the Scriptures. Just as a man might say: God is the God of all rogues
and rascals, because the largest crowd in the world take his part. Not because
their rascality comes from God or is acceptable to him, but because they thus
take his holy name in vain. So then, the holy Scriptures must be a heretic’s
book, not that the book is to blame, but because of these rogues who so
shamefully misuse it. In like manner people are accustomed to say in the
proverb: All misfortune begins in God’s name. This is also true.
Well, you say, then I will be careful not to make use of God’s name. What is
that you utter? How can you blame the name, that is given in order that I might
be saved? He will indeed find and punish these rogues and rascals. Well, then,
the Bible is a heretic’s book, but I will not throw it away on that account; on
the contrary, I will study and read it much more, so
that I may know how to avoid the misuse of it.
20. Then let every one be prepared and armed, that he may
not so easily allow himself to be misled by the brilliant pretentions of false
teachers, although they at the time quote the Scriptures. For within certainly
lie concealed ravenous wolves. And when you think they will feed and satisfy
your soul, then they rend you, murder and devour you. But no one will so
readily judge or decide this matter, except with spiritual eyes. The common man
and the rabble cannot, for the largest multitude despise the Gospel and are
unthankful, while the smallest flock receive it and can appreciate it. And this
is the greatest and severest contest, when one must contend with Scripture
against Scripture, to strike one’s sword away and get the advantage of him, to
pluck his weapon out of his hand and slay him with his own sword, which no one
can do except he who is enlightened by the Holy Spirit so that he sees this
rogue.
21. I have often told you the surest doctrine and rule, with
which to prove the spirits. It is that St. John gives in his first Epistle 1
John 4:1: “Beloved, believe not every spirit, but prove the spirits, whether
they are of God. Every spirit that confesseth that Jesus Christ is come in the
flesh, is of God. And every spirit that confesseth not Jesus is not of God.”
22. Also St. Paul in Romans 12:7 says: “Whether prophecy,
let us prophesy according to the proportion of our faith.” That is, all
doctrines must harmonize and agree with faith, so that nothing be taught but
faith. He who has not this faith cannot judge of any doctrine correctly, for
here the carnal minded who are smart and worldly wise are incompetent, only
pious spiritual hearts can do that. Of course there are many who say: Christ is
the son of God, born of a chaste virgin, died and rose again from the dead, and
so forth. However, they do not believe that he is Christ, that is, that he was
given for us, without any effort of ours, and has won for us the Spirit of God
and makes us his children without any merit on our part, so that through him we
might have a gracious God and eternal life. This is the faith that is called,
to know Christ. This is the touchstone, the judgment-disk and the balance, by
which all doctrine must be weighed, proved and judged. It is therefore not
sufficient that a teacher or preacher should merely know the creed concerning
Christ, that he is the Son of God, died and rose again from the dead and so
forth. This of course is all sheep’s clothing.
23. But observe the difficulty: when they say, Christ has
died, was buried and rose again, and did the like for us, then they must also
conclude that we do not deserve the forgiveness of sins and eternal life and
God’s grace by virtue of our own merit. This point the false spirits most
certainly never touch or enforce, but avoid it, as they say the devil does
incense or the cross. He allows them to preach of course, how Christ was born,
died and rose again, ascended to heaven and sitteth at the right hand of his
heavenly Father, yet they mingle other things with it, as thus and thus you
must do, this or that you must leave undone, if you want to be saved and please
God. This is the devil who administers his poison in a sugar coated form.
24. The Pope also robes himself in such sheep’s clothing,
that Christ has indeed merited for us by his death and by shedding his blood,
that we are saved and become God’s children. He adds however to this: Whoever
is not obedient to the Romish church is a child of eternal condemnation; but
whoever obeys will thereby be saved and ascend straight to heaven. Does not the
Pope insist on his own affairs as strongly as on the Gospel? But compare the
two. If the death of Christ does it, then my works cannot do it. It would be
quite a different thing if he would preach thus: You are to obey me out of
Christian love, but not to be saved thereby, which takes place through the
blood of Christ. But he will not bite this nut.
25. Therefore learn well to be on your guard, and thoroughly
examine all doctrines, whether they rightly teach and apply this chief and
fundamental doctrine, that is, whether they preach Christ correctly and purely.
For you will certainly find among all factions and sects, that they always
either omit this article entirely, or bring something with it to which they
lead the people as though that were particularly necessary to salvation. Thus
our fanatics and image-breakers also at first drew the crowd with them by the
pretense that nothing was more necessary than to break
images. Whoever breaks an image or destroys a table does a good work, and
proves that he is a Christian Soon the people as a mass rushed in crowds and
all wanted to be Christians; just as though the Jews, Gentiles and Turks and
the worst rogues could not do the same thing.
26. Such fanatics do not shake our confidence in works, but
rather strengthen it and rest in them. Where there are true teachers their
preaching agrees with faith. If it be in the proportion of faith, then Christ
will not be neglected or divided, but will remain entire in his knowledge as he
is. And although the devil pretends to preach Christ through his apostles, do
not believe him, for he would entrap you with his cunning and deceive you.
Indeed this is warning enough, but it is in vain for those who will not hear.
Yet it assists those who are to be changed for the better. Now follow the third
test and way to know the spirits, which reads thus:
“By their fruits ye shall know them.”
27. All our outward behavior and works are fruits. But in
order to learn to know thoroughly the truly good works, one must have spiritual
eyes. St. Paul mentions such works to the Galatians
28. When you carefully distinguish the works of the flesh
from the works of the Spirit, you will not find in all the works of the false prophets
a single spark of the Spirit. In the first place you will certainly not find
any true fruits of faith or works of love among them.
But you will find, that they are very friendly among themselves and call each
other brethren; but this is nothing but poison and the devil within them. For
whatever does not belong to their faction they have no mercy, no patience or
friendliness; but if they could, they would destroy them body and soul in an
hour or a moment. Flesh and blood do not see the fruits, hence in the meantime
they of course wear their gray frocks, are a quiet order and observe the same
customs and principles.
29. These are not works of love. On the contrary, works of love
are those we do in behalf of the suffering and toward our enemies, also in
showing mercy to sinners, in instructing and teaching the ignorant, and in
serving the poor with our own body, goods and honor, as Christ relates in
Matthew 25:25f. You will not find these works in any false prophet. tie may
indeed conduct himself like a Christian in his extraordinary behavior, like the
bare-footed friars and Carthusians; but what benefit is that to me? Likewise,
what benefit is it to a neighbor that others destroy monasteries and pictures.
This is only a show and appears as if it were something, but there is no
benefit in it whatever. Love, however, requires works that are beneficial to
your fellow men.
30. Again, you will further note how proud and impudent these
spirits are, who only desire to be honored and worshipped; and are full of
greed and know nothing of mercy. They not only refuse to give
to anyone and to help the poor; but they also rejoice and are pleased to see
that their neighbors do not prosper. If a person be found in disgrace they will
not help with their own honor to rescue him from his disgrace; but plunge him
still deeper into it and publish it abroad, sing a song about him and laugh at
him in their glee. And when one falls into sin, their hearts have no sympathy
for him; but they harden their hearts and are only tickled over their
neighbor’s downfall and adorn themselves by it. And what more
shall we say? These are rude, bitter hearts, full of poison, which have only a
black, baneful tongue, and can hew everyone to pieces upon the slaughter block.
They must turn men into demons, leave no one uncensored, judge, condemn and
despise everyone, and regard everyone’s disgrace with scorn. Christ therefore
says of them:
“Do men gather grapes of thorns, or figs of thistles? Even so every good tree bringeth forth good fruit; but the corrupt tree bringeth forth evil fruit,” etc.
31. Here note, he says: “By their fruits ye shall know
them.” He does not say: By their fruits they become good or evil. For when was
there ever a pear tree made out of a pear; or a cherry
tree out of a cherry? However, it is natural, that the tree bears the fruit, an
apple tree bears apples, and so on. The tree of course is known by its fruits,
but it is not made by its fruits. Like Abraham when he
offered his son Isaac was already God’s worshiper. And yet God said to him,
Genesis
32. Hence these are two different things; to be or become
something, and that something be known or be made
public. There are many things that are known to God alone; but when he makes
them manifest, they become known also to men. And Christ says, the fruits serve
to the end, that by them men may know the tree whether it be good or evil, as
Abraham was known by his works that he feared God, and was good and righteous.
Consequently, before the fruit becomes manifest it must grow out of the tree,
that it may also thus become known what kind of a tree it is. However, to make
a thing known is quite different from the existence of the thing itself.
Consequently, the work I do, does not serve to the end that I may become good
and just before God, but it only makes known and manifests the treasure and the
heart, in which it is concealed. For this treasure hidden in the heart, God
does not desire to leave neglected, but to make it known.
33. So far works make us good, pure and holy externally
before men; but not internally before God; for this Christ alone and faith must
accomplish. Thus this matter is correctly and variously explained. But if one
is so stiffnecked and stubborn, and will not allow himself to be instructed, we
let him go his own way. For to such we cannot explain anything, and nothing can
be preached to them. But we seek erring hearts who desire rightly to understand
and to please God. These are teachable, and to these we preach. Hence Christ
says further:
“Therefore by their fruits ye shall know them.”
34. This he repeats to teach and warn us, that we may know
how to guard ourselves against such characters, and take good care to rightly
know them; not by their name and self-praise, which mean the pure truth, spirit
and salvation of souls, but by their fruits. For they all to be sure come
adorned with the name of Christ, the Church and God’s Word, by which they
blindfold the people with their continual noise and apparitions, so that the
ignorant become terrified at such names, and cannot check or endure it. But
Christ says, pay no attention to their pretensions and boasting. For this can
deceive all, there is nothing common to them except the misuse of God’s name,
Spirit, truth and Church, so that Paul is forced to declare, Galatians 1:8:
“But though we (who in truth could boast that he was an Apostle sent by
Christ), or an angel from heaven, should preach unto you any Gospel other than
that which we preached unto you, let him be accursed.”
35. Now might not others misuse those precious names, or be
unable to deceive and mislead, by what they present and boast of in the name of
the Church? Since we are to believe no one who teaches anything else, although
he came with the credentials of an Apostle, yea, even if he were an angel from
heaven, not to say anything of the Church, which has not yet the high
understanding and clear intelligence, nor the perfect purity and holiness of
the angels in heaven.
36. Therefore, not to be misled by such glorious names and
boasting, it is necessary that Christians, as I have said, should have and know
the true doctrine of Christ in the first place; and
then according to Christ’s doctrine judge all other teaching, whether it agrees
with and is built on the true foundation or not. For as he requires his
Christians to beware of false teachers, and thus constitutes them judges, yea,
commands them to prove and judge all doctrines, he also demands that they be
wise and intelligent Christians, who know what the true
doctrine is, and can distinguish between it and the false. For such testing and
judging of doctrine must not be according to their own thoughts, or according
to their own shrewdness or boast of the Spirit of holiness and the like. As the
Pope with his councils falsely claims the only right to judge everything, and
that everyone is bound to submit to his judgment, on the ground that they say
they have the Holy Spirit, and cannot err. On the contrary we must have a sure,
clear rule by which to judge, which is called the Word of Christ. This alone
must be the great standard and test, as I have said often enough.
37. But since the multitudes of hearers are not all so
intelligent and informed as to be able to make a clear distinction, and as sect
spirits conceal themselves for a time among the true
sheep, cover themselves with their wool and pretend to hold with the true
Christians, and teach nothing but God’s Word, which the true Church teaches;
therefore Christ here adds another thought, by which he teaches how we are to
examine and know them, namely, by their fruits. And he warns us not to act
hastily and accept whatever is offered us as God’s Word; but we should first
well consider, inquire and investigate whether it is according to God’s true Word, as the Bereans did, Acts
38. But he does not speak here chiefly of fruits which are
coarse and readily perceived, so that everyone, though not a Christian, can
easily judge and know them, and even before the world are publicly condemned
sins and vices; but especially of the fruits of false doctrine Christ here
speaks, which do not publish before the world the public works of an evil or
criminal life, but present a fine appearance, (otherwise no one would be
deceived), and yet they are opposed to God’s Word. Such fruits are not
difficult for a Christian to know and to judge, when he diligently considers
and judges them according to God’s Word and command. For here reason alone is
not sufficient to investigate these things; but a spiritual understanding is
necessary, which is able to distinguish what is, and is not, in harmony with
the sure and clear teachings of holy Writ, or else a man would be deceived by
the beautiful show of reason and human wisdom, with which all sects chiefly
adorn and sell themselves, so that the fruits and life built on false doctrine,
are regarded as genuine holiness.
39. So Popery and even Mohammed make a fine show with their
mockery and worship, which they call a holy life, and hence conduct themselves
in an exceptional way and manner, do not eat, drink or clothe themselves like
other people, which they regard as great severity, earnestness and discipline,
and call it the service of God and the way to heaven. With this name and
pretended worship, holy life, great devotion and good intentions, reason is
easily blinded and taken captive, so that it cannot judge such things as evil
fruit. Hence more is needed here than the understanding and judgment of reason,
namely, that a person hold and estimate all life that false spirits regard good
to be against God’s Word and command, which is the rule of all works and life
that are good and pleasing to God. This rule shows the difference between the
hypocritical works and fruits of false doctrine, and the good, honest works of
the true doctrine. For it will readily appear that the
works and life of hypocrites and false teachers do not agree and harmonize with
God’s work.
40. Christ himself notes and censures the doctrine and life
of the scribes and Pharisees because of their fruits, that they forsook God’s
commandment and put in its place their own works and worship; yea, they verily
abolished the commandments of God by their traditions. Just so has Popery also
done, which did not only abolish one, but almost all God’s commandments, and instead
not only taught and introduced something else, so that God’s command was no
longer esteemed, and their own works held much higher, and they taught and
practiced in their lives just the contrary, as I have abundantly demonstrated
elsewhere.
41. For this is certainly the character of all sect spirits;
they cannot avoid it, they must produce something of their own and different
from God’s Word, and to boom it, so that it has a much greater reputation and
appearance, and thus God’s Word and command take a second place. This is
already a sure sign that their doctrine is false. As the Pope with his own
doctrine praises his own worship and holy life, that his spiritual order and
monasticism are much higher and better than other lives and works in the common
vocations, where they live according to God’s Word. Again, they invent works
which they call works of supererogation, superfluous works, which they pretend
are much more costly and higher, than the works of the ten commandments of God.
Thus all other religious tendencies act, aside from the true
doctrine of the Scriptures, as Mohammed of the Turks, the Talmud of the Jews,
as also our Anabaptists, are almost the same; all forsake and abandon the true
works and life God’s Word requires and urges, and instead slaves after other
hypocritical holiness with special works and writings, wearing grey frocks,
looking sad, abstaining from wine, afflicting their body with remarkable
fasting, repeating many and long prayers, and the like.
42. Therefore, I say, do not allow anyone to cause you to
gape in astonishment, or to make a continual noise in your presence with the
false appearance and erring trash of great and excellent works, holiness, etc.;
but come hither with such fruits to the true light
which is God’s Word, from which we must learn and know what God requires and
calls a true and good life, and according to it conclude both what is a good
tree and good fruit, or what is the contrary. It avails nothing, what you may
think is great, beautiful and precious. But if you would not err and be
deceived, you must come to God’s Word, that you may not fancy but hear and know
what God says is right, good and pleasing to him.
43. This is said. in general of the fruits of false
teaching, which indeed appear precious, and yet are evil at heart. Besides
these, however, there are other fruits that are coarse and easier to recognize.
And Christians have this advantage that they can also publicly and practically
discern and overthrow them, as the real and legitimate fruits of the doctrine
and lies of the devil.
44. For every sect has always had one or more
particular hobbies and articles which are manifestly wrong and can easily be
discerned to be of the devil, who publicly teach, urge and defend them as
right, certain and necessary to believe or to keep. For the spirit of lies
cannot so conceal himself, but that he must at last put forth his claws, by
which you can discern and observe the ravenous wolf. Of this you have an
example and testimony in all the well known fanatics and false spirits; as in
our time the Anabaptists, of whom it is manifest that they are wrong in their
teaching concerning Christ, faith and the sacraments. They regard baptism as a
common, naked, empty sign, despise the external spoken and written Word and
Scripture, pretend to have special revelations independent of the witness of
God’s Word. They disgrace and rend asunder holy wedlock, because they teach: a
man may indeed leave his wife who is not of his faith, and take another, one or
more. Again, they would make all property common,
acknowledge no civil authority or government, nor approve of it, except what is
of their special faith, etc.; as in former times the Manichean heretics also
advocated the same theories.
45. Therefore, it must follow that such people come forth
with gross errors, by which their spirit is easily discovered. For as they
taught that there can be no civil authority except that which is holy and
Christian (this means that of their own faith), by which they have already
withdrawn all obedience, and claim the right and power to oppose the
government, and even to overthrow it with violence and put themselves in its
place, as Thomas Muenzer and the Muenster prophets for this reason publicly
undertook to do. And because they desire property to be generally and equally
distributed; again, because they forsake their wives and take others; from this
it also follows that they might grab into the goods and possessions of other
people, steal and rob whatever they wish and can. Again, that as often as they
desire they can abandon their wives, take others and abandon them in turn, and
thus carry on among themselves all debauchery, shame and vice. Behold, here you
observe both, in doctrine and in life, there is nothing but evil, rotten, bad
fruit, which cannot be hid, but must finally become public, so that the tree
may be known by it.
46. Fruit like this you will surely find as the result of
all doctrine and belief, not of the pure Word of God. I will not speak here of
Mohammed’s Koran, for he is entirely too gross with abominable, blasphemous and
shameful lies, together with the permission of public murder, whoredom,
debauchery, the dissolving of wedlock, without saying anything of all his other
disgraceful abominations and deceptions. It would also take too long to relate
the sorrowful fruits of all popery, but it is fully treated elsewhere.
47. I will omit the papal doctrines which are somewhat
subtle, that they do not correctly teach the ten commandments, and out of what
these require they have formed their own decrees, which before God no one is in
duty bound to do, except those who would be perfect and do something special
and superfluous, etc. In like manner they have taught nothing correctly of the
Gospel and faith in Christ, which first of all must be known and urged in the
churches, how hearts may possess true and certain
comfort; but directly contrary to the faith and comfort of Christ, they have so
misled the people that, if they already believed in Christ and did everything,
nevertheless, they should and must still doubt concerning grace. Again, I will
not speak of what public, shameful, unchristian abomination and idolatry they
carried on in their mass, the invocation of departed saints, indulgences, lies
and frauds about purgatory; which are all evidently fruits by which the tree
may indeed be known, for these are no sweet grapes or figs, but are mere sour,
bitter late grapes, wild plums and berries.
48. But only observe the grossest doctrines they themselves
cannot beautify with paint, how they proceed publicly and without shame against
God’s Word and command, when they, for instance, declare the children free from
the authority and obedience of their parents as soon as they only think of
becoming priests, monks or nuns; when they against the will of their parents
confirm the marriage vow or again dissolve it. In like manner they forbid young
people to marry, whom they have enticed to become priests or to enter a
cloister, and compel them to live without hope of marriage, and thereby have
filled the world with disgraceful, unutterable debauchery, shame and vice, and
have plunged souls into the bonds and destruction of the devil; therefore St.
Paul also in 1 Timothy 4:1-3 because of such fruit condemns those forbidding to
marry, and calls it the doctrine of devils.
49. What is still more shameful to hear in Christendom, they
go to work and want to defend their shameless action with self-condemned
consciences, and even at the present day they are bold to say that their public
whoredom and scandalous life is not so bad that a poor priest should marry a
wife so that he may not be compelled to live unchaste with an evil condemned
conscience. Yes, all this they confirm besides by persecution, murder and bloodshed
of poor, pious and harmless people, only because they marry, or celebrate the
sacrament according to the institution of Christ, and do not all worship the
lies and abominations of the Pope in opposition to God’s Word. Besides, in all
this they claim to be doing right, and want to pass as obedient members and
leaders of the Christian Church. And those who censure or oppose them, they
curse and condemn, and command to be destroyed with fire and sword as the worst
heretics.
50. Tell me, now, if these are not public, known fruits of
the corrupt tree, which is the real Antichrist doctrine and government, the
sediment of all the infernal poison of the devil? For what else can it be but
the devil’s herd, who condemn and murder the people in the name of the Church
for no other reason, than because they preach or confess and obey God’s Word?
And yet they claim to be doing right! For God has not commanded to persecute
and murder pious, harmless people; but to praise, honor and treat them well,
especially those who keep God’s Word and commandments. Without any doubt the
Christian Church does and observes God’s Word. Wherefore it is an easy matter
for every Christian to know and to judge what kind of spirits they are, and no
great skill nor further questions nor disputations are needed, if one only
distinguishes the boasting or the name from the fruit.
51. We should answer for ourselves the cries and blasphemies
of the Papists against our doctrine, which they desire to criticize as to its
fruits from this Gospel and conclude: Because evil fruit is also seen among
many of our people, therefore our doctrine is also false and wrong. But they
call that evil fruit, because we will not, like they, obey the Pope, and
observe all the diabolical nonsense of his decrees and the doctrines of monks,
which are nothing but evil fruits of the rotten tree, mere human prattle, yes,
the doctrine of devils, on account of which they persecute and would gladly
murder us all; or wherever they can discover anything to show that among us also
there are wicked rogues who do not live as they should, but rob, steal and
commit adultery; or when some of our people who at first held to us and
afterwards gave offense and produced factions and heresy.
52. True, Papists are unworthy of an answer from us on these
things. For we have proved enough against them, that both their doctrine is
wrong, and their life, which they regard as holiness, is only corrupt fruit,
because it is against God’s Word. Besides they claim to have defended their
public idolatry, lies and disgraceful life as right and virtuous. Wherefore, by
this Gospel they are already condemned as a corrupt, useless tree along with
their fruit. And we should not suffer them, so publicly self-condemned, to
judge our doctrine or its fruits, because they are not the judges who should or
are able to do it. For wherever they as it were could censure us in the highest
degree, they do no more than seek for the mote in our
eyes, and do not want to see the beam in their own eyes.
53. On the contrary we can easily prove before the whole
world, that our doctrine is not our own forged trifles or dreams, but the
Scriptures and the plain Word of God. We also teach not to accept, believe or
observe anything else as necessary unto salvation. From this the good fruits
are also manifest, which harmonize with the doctrine, with our baptism and
faith. For we claim and know that in baptism we are cleansed by the blood of
Christ and receive the forgiveness of sins and the grace of God. Through such
faith we also experience comfort and joy of conscience against the terrors of
sin and death, and, God be praised, we see with our own eyes many pious
Christians joyfully leave this world in this comfort and faith, and publicly
bear witness to the same by their confession and death. This is surely a fruit
of the Holy Spirit and of faith.
54. Moreover, we teach how everyone should live and behave
in his earthly calling, according to the Word and commandment of God, that he
should avoid sin, obey God, be chaste and patient, serve his neighbor and do
good. Such a doctrine can in itself bring forth no corrupt fruit, and no one
can justly be offended at it, and some. are even thereby
compelled to live a better life. That all do not live in harmony with
it, and many among us are yet wicked, unthankful and false
Christians, cannot be attributed to the Gospel; for it
does not indeed allow of wickedness, but censures and opposes it. But the real
cause of it is the devil, for this he has always done to the true
Church and God’s children, and thus sows his tares among the good wheat. But
because of this the good seed and its fruit, that .
is, the Word of God and true Christians, do not become
evil. Just as a good apple tree does not become evil, because the noxious
insects and caterpillars destroy some of its fruit. Otherwise you would have to
censure and condemn the doctrine of Christ and the Apostles, because even among
them there was a Judas, and many of their disciples became false Apostles and
factious spirits, as St. Paul before had prophesied, 2 Timothy 3:4, that among
themselves there would arise false teachers; and St. John in his first Epistle,1 John
55. Therefore the Gospel is falsely blamed, because among
some to whom it is preached factions and heresies arise, and many misuse it;
and although we must endure such things among us, as even St. Paul was obliged
to do in his churches, yet for all this we neither approve nor allow it; but
punish and oppose it as much as possible, so as either to improve or put away
from us everything that is against sound doctrine. This the Papists and other
sects will not do, because they cannot. For their doctrine in itself is neither
good nor honest, and for this reason can bring forth no good fruit.
“Not everyone that saith unto me, Lord, Lord, shall enter into the kingdom of heaven: but he that doeth the will of my Father who is in heaven.”
56. This is exactly what was just said, that it depends not
upon boasting, and one should pay no attention to what men pretend with
beautiful sacred names, of God, of Christ, of the kingdom of God, of the honor
of God, the worship of God and the like. For all this is but to say: Lord,
Lord! But you should give heed to what God himself
says and requires. For whoever would enter the kingdom of heaven or the kingdom
of God, must not only use the names and words, about which people can speak and
boast; but he must also do what God wants done in his kingdom.
57. If we are to do his will, we must first know for a
certainty what it is, and how to do it. This our own wisdom and thoughts do not
teach, or all men, heathen anti Turks, could do it as well, and every fanatical
spirit would come and pretend that whatever pleases him was God’s will, just as
the monks have hitherto taught us, it is God’s will which brings you into the
kingdom of heaven that you wear a grey cap, and worship St. Christopher,
Franciscus, Barbaras or others.
58. Therefore, we must in this case hear God’s Word alone,
which reveals and shows plainly unto us, what the will of God the Father is.
First, that he has sent his only begotten Son into the world, to reconcile us
sinners unto God by his death, and without our merits to purify and sanctify us
through his blood, and this he has proclaimed to everyone by the Gospel, and
requires you to believe and accept it. As Christ himself declares the same in
plain words, John
59. In the next place, when we have received such grace and
salvation, have been baptized into Christ and believe, his will is that we
should afterwards live accordingly, obey God and do what is commanded us in the
ten commandments, and everyone in his calling confess God’s Word, honor and
support it, avoid and flee from sin, and be good, patient, chaste, modest, kind,
faithful and true, etc.
60. This he will not only have preached or spoken by the
mouth, but done in the heart and in the deed. Consequently, whoever neglects
this or teaches, believes and does the contrary, should also know that he has
not done God’s will, and is judged already, that he does not belong to the
kingdom of heaven, because he is without faith and love. And it will not help
him to boast of Christ as though he served him so faithfully, preached so much
and did great wonders. On the other hand, if you earnestly do this will of God,
cheerfully hear and believe God’s Word and live in his obedience, to honor him
and benefit your neighbor; and although you should fall but rise
again, and not continue impenitent, to defend your sins, to boast against God’s
Word or maliciously to persecute your neighbor, then you can bravely and
joyfully say before God: Lord, Lord, and comfort yourself with the Kingdom of
heaven which God has given you. Whether on this account the world reviles and
condemns you or puts you under the ban in the name of the Christian Church,
should not trouble you. For now you hear that God does not require or wish you
to seek praise and a name when you say: Lord, Lord’, But you are to seek the
deed and fruit of him, who does the will of God. Then be directed according to
this rule, and measure all doctrine and life with it which comes to you in the
name and praise of God, if you desire not to be deceived.
61. Various and many spirits have come to myself, so that I
may here confess to my own experience, they really tempted me with great,
excellent words, to lead me in a different course, and at times presented it so
plausible that I was almost brought to a stand, and had I not been cautious, I
would also have been misled. I could do nothing else in order to remain
undeceived and remove such apparitions of the devil, than as the prophet David
teaches, Psalm 119:105: “Thy word is a lamp unto my feet, and light unto my
path.” Then I went to this light which teaches me what the will of God is, and
compared it to these talkers and spiritual boasters, whether it harmonizes with
the clear doctrine of the ten commandments and faith in Christ. When I found
this was not the ease, I immediately east it away, and bravely upon this
admonition of Christ judged and condemned it as evil, useless fruit and a
corrupt tree. Do thou likewise, and hold fast to the true
standard by which all doctrine must be judged, which is God’s Word and command,
then you can neither err nor fail, and can overthrow the boast and pretensions
of all false spirits. For Christ by this sentence: Not he who saith: “Lord,
Lord,” but he who does the will of my Father, directs and leads us alone to his
Word, that we may know that those alone are good fruits who walk according to
that Word.
NINTH SUNDAY AFTER
TRINITY
1 CORINTHIANS 10:6-13.
1 CORINTHIANS 10:6-13.
Now these things were our examples, to the
intent we should not lust after evil things, as they also lusted. Neither be ye
idolaters, as were some of them; as it is written, The people sat down to eat
and drink, and rose up to play. Neither let us commit fornication, as some of
them committed, and fell in one day three and twenty thousand. Neither let us
make trial of the Lord, as some of them made trial,
and perished by the serpents. Neither murmur ye, as some of them murmured, and
perished by the destroyer. Now these things happened unto them by way of
example; and they were written for our admonition, upon whom the ends of the
ages are come. Wherefore let him that thinketh he standeth take heed lest he
fall. There hath no temptation taken you but such as man can bear: but God is
faithful, who will not suffer you to be tempted above that ye are able; but
will with the temptation make also the way of escape, that ye may be able to
endure it.
CARNAL SECURITY AND
ITS VICES
1. Here is a very earnest admonition, a message as severe as
Paul ever indited, although he is writing to baptized Christians, who always
compose the true Church of Christ. He confronts them
with several awful examples selected from the very Church, from Israel the
chosen people of God.
2. Paul’s occasion and meaning in writing this epistle was
the security of the Corinthians. Conscious of their privileged enjoyment of
Christ, of baptism and the Sacrament, they thought they lacked nothing and fell
to creating sects and schisms among themselves. Forgetting charity, they
despised one another. So far from reforming in life, and retrieving their works
of iniquity, they became more and more secure, and
followed their own inclinations, even allowing a man to have his father’s wife.
At the same time they desired to be regarded Christians, and boastfully prided
themselves on having received the Gospel from the great apostles. So Paul was
impelled to write them a stern letter, dealing them severity such as he nowhere
else employs. In fact, it seems almost as if it were going too far to so
address Christians; the rebuke might easily have struck weak and tender
consciences with intolerable harshness. But, as in the second epistle, seeing
how his sternness has startled the Corinthians, he modifies it to some extent,
and deals tenderly with the repentant.
3. However, in the striking Scripture examples of the text
here, he sufficiently shows the need for such admonition to them who would,
after having received grace, become carnally secure and abandon the repentant
life.
4. The text should properly include the beginning of this
tenth chapter, which is read in the passage for Third Sunday before Lent. He
begins with: “I would not, brethren, have you ignorant, that our fathers were
all under the cloud, and all passed through the sea; and were all baptized unto
Moses in the cloud and in the sea; and did all eat the same spiritual food; and
did all drink the same spiritual drink .… Howbeit with
most of them God was not well pleased: for they were overthrown in the
wilderness.” Then follows our text here – “Now these things were our examples.”
5. As we said, the admonition is to those already
Christians. Paul would have them know that although they are baptized unto
Christ, and have received and still enjoy his blessing through grace alone,
without their own merit, yet they are under obligation ever to obey him; they
are not to be proud and boastful, nor to misuse his grace. Christ desires
obedience on our part, though obedience does not justify us in his sight nor
merit his grace. For instance, a bride’s fidelity to her husband cannot be the
merit that purchased his favor when he chose her. She is the bridegroom’s own
because it pleased him to make her so, even had she been a harlot. But now that
he has honored her, he would have her maintain that honor henceforth by her
purity; if she fails therein, the bridegroom has the right and power to put her
away. Again, a poor, wretched orphan, a bastard, a foundling, may be adopted as
a son by some godly man and made his heir, though not
meriting the honor. Now, if in return for such kindness the child becomes
disobedient and refractory, he justly may be cut off from the inheritance. Not
by the merit of their devotion, as Moses often hinted, did the Jews become the
people of God; they were ever stiff-necked and continually rebelled against
him. God, having chosen them and led them out of Egypt, urgently commanded them
to serve him and obey his Word. But when they failed to fulfil the
commandments; they had to feel the terrific force of his punishment.
ISRAEL’S CARNAL
SECURITY A WARNING TO US
6. Their example Paul here, with great earnestness, holds up
to the world as a warning against carnally and confidently presuming upon the
grace and goodness of God because we have already received of them. In
unmistakable colors the apostle portrays the teaching of this striking and
important, this weighty and specific, example. Rightly viewed, there certainly
is no greater, more wonderful, story from the creation of the world down to the
present time, nothing more marvelous to be found in
any book – except that supremely wonderful work, the death and resurrection of
the Son of God – than this history of a people led by God’s power out of Egypt,
through the wilderness and into the promised land. It is filled with the
remarkably wonderful works of God, with striking examples of his anger and of
his great kindness.
7. Referring to these examples, Paul goes on to imply: “As
Christians and baptized, you should be familiar with them. If you are not, I
would not fail to bring them before you for reflection on what befell other
people of God, according to the Scripture record. They were our fathers, a
noble, intelligent and great company and congregation of men, numbering over
six hundred thousands, not counting wives and children.” They, Paul tells us,
were termed, and rightly, the holy people of God. God designed their welfare;
and through Moses, their bishop and pope, they had the Word of God, the promise
and the Sacrament. Under Moses they were all baptized, when he led them through
the sea, and by the cloud, under the shadow of which, sheltered from the heat,
they daily pursued their journey. At night a beautiful pillar of fire, an
intense lightning-like brilliance, protected them. In addition, their bread
came daily from heaven and they drank water from the rock. These providences
were their Sacrament, and their sign that God was with them to protect. They
believed on the promised Christ, the Son of God, their guide in the wilderness.
Thus they were a noble, highly-favored and holy people.
8. But with the great mass of the people, how long did faith
last? No longer than until they came into the wilderness. There they began to
despise God’s Word, to murmur against Moses and against God and to fall into
idolatry. Whereupon God vindicated himself among them; of all that great nation
which came out from Egypt, of all the illustrious ones who assisted Moses in
leading and governing, only two individuals passed from the wilderness into
Canaan. Plainly, then, God had no pleasure in the great mass of that host. It
did not avail them to be called the people of God, a holy people, a company to
whom God had shown marvelous kindness and great wonders; because they refused
to believe and obey the Word of God. The prospect was good when they were so
wonderfully and gloriously delivered from their enemies, and had at Mount Sinai
received from God the Law and a noble order of worship – their prospect was
good for them to enter into the land; they were already at the gate. But even
in that auspicious moment they provoked God until he turned them back to wander
forty years in the wilderness, where they perished.
9. Their punishment was wholly the result of their odious
arrogance in boasting in the face of God’s Word, of their privileges as the
people of God, upon whom he daily bestowed great kindness. “Do you not recognize,”
they bragged, “the holiness of this entire congregation, among whom God dwells,
daily performing his marvelous wonders ?” In their
pride and defiance they became stiff-necked and obstinate enough to continually
complain against Moses and to oppose him whatever course he took with them.
Thus they day by day awakened God’s wrath against themselves, forcing him to
visit them with many terrible plagues. These failing to humble, he was
compelled to remove the entire nation. Many times God would have destroyed them
all at once had not Moses prostrated himself before him in their behalf and
with earnest entreaty and strong supplication turned aside his wrath. Because
of their perversity, Moses was a most wretched and harassed man. “The man Moses
was very meek, above all the men that were upon the face of the earth.” Numbers
12:3. For he was daily vexed with the defiance, disobedience and opposition of
this great company of people; and further, he had to witness and endure for the
entire forty years the numerous and awful plagues sent upon his people, his
heart being filled with anguish for them. Then, too, it was his continually to
withstand God’s wrath.
10. Terrible indeed is the thing we learn of this famously
great people – God’s own nation, unto whom he reveals himself, to whom God and
Christ himself are revealed; a nation God governs and leads by his angels; a
people he honors by wonders marvelous beyond anything ever heard on earth of
any nation. As Moses says in Deuteronomy 4:7: “What great nation is there, that
hath a god so nigh unto them, as Jehovah our God is whensoever we call upon
him?” Yet all who came out of Egypt and had witnessed the mighty wonders God
wrought among themselves and among their enemies, fell and glaringly sinned;
not according to the measure of the mere weakness and imperfection of human
nature, but they sinned disobediently and in willful contempt of God. Hardened
in unbelief unto insensibility, they brought upon themselves overwhelming
punishment.
11. Paul mentions several instances of the sin whereby they
merited the wrath of God, to illustrate how they fell from faith and
disregarded God’s Word. First, he makes the general assertion that with many of
them God was not well pleased. He means to include the great mass of the people;
particularly the officials and leaders, the eminent of their number,
individuals looked up to as the worthiest and holiest of the congregation, and
who actually had wrought great things. Many of these fell into hypocrisy
through boasting of the divine name, the divine office and spirit; Korah, for
instance, with his faction, including two hundred and fifty princes of the
congregation. Numbers 16:1-2. He and his leaders claimed right to the
priesthood and government equal with Moses and Aaron, and so ostentatiously and
boastfully that only God could say whether they were right. Necessarily God had
to make it manifest that he had no pleasure in them; for they boasted until the
earth swallowed them up alive, and many who adhered to and upheld them were consumed
by fire.
ISRAEL’S VICES IN
THE WILDERNESS PUNISHED
12. Proceeding, Paul recounts the vices which occasioned
God’s punishment and overthrow of the people in the wilderness. First, he says,
they lusted after evil things. In the second year from the departure, when they
actually had come into Canaan, they forgot God’s kindness and wonderful works
in their behalf and, becoming dissatisfied, longed to be back in Egypt to sit
by the flesh-pots. They murmured against God and Moses until God was forced summarily
to stop them with fire from heaven. Many of the people were consumed and a
multitude more were smitten with a great plague while
yet they ate of the flesh they craved; therefore the place of the camp was
named the “Graves of Lust.” Numbers 11. Such was the reward of their
concupiscence, which Paul here aptly explains as “lusting after evil things.”
13. Truly it is but lusting after the wrath and punishment
of God when, in forgetfulness of and ingratitude for his grace and goodness we
seek something new. The world is coming to be filled with the spirit of
concupiscence, for the multitude is weary of the Gospel. Particularly are they
dissatisfied with it because it profits not the flesh; contributes not to
power, wealth and luxury. Men desire again the old and formal things of popery,
notwithstanding they suffered therein extreme oppression and were burdened not
less than were the people of Israel in Egypt. But they will eventually have to
pay a grievous penalty for their concupiscence.
14. In the third place, the apostle mentions the great sin –
idolatry. “Neither be ye idolaters,” he counsels, “as were some of them.” Not
simply the lower class of people were guilty in this respect, but the leaders
and examples. As they led, the multitude followed. Even Aaron, the brother of
Moses, himself high-priest, swayed by the influential ones, yielded and set up
the golden calf ( Exodus 32:4) while Moses tarried in
the mount. We are astounded that those eminently worthy individuals, having
heard God’s Word and seen his wonders liberally displayed, should so soon fall
unrestrainedly into the false worship of idolatry, as if they were heathen and
possessed not the Word. Much less need we wonder that the blind world always is
entangled with idol-worship.
15. Where the Word of God is lacking or disregarded, human
wisdom makes-for itself a worship. It will find its pleasure in the thing of
its own construction and regard it something to be prized, though it may be
imperatively forbidden in God’s Word, perhaps even an abomination before him.
Human reason thinks it may handle divine matters
according to its own judgment; that God must be pleased with what suits its
pleasure. Accordingly, to sanction idolatry, it appropriates the name of the
Word of God. The Word must be forced into harmony with the false worship to give the latter an admirable appearance, notwithstanding the
worship is essentially the reverse of what it is made to appear. Similarly
popery set off its abominations of the mass, of monkery and the worship of
saints; and the world in turn seeks to set off that idolatry to make it stand
before God’s Word. Such is the conduct of the eminent Aaron when he makes for
the people the golden calf ( Exodus 32:5-6), an image
or sign of their offerings and worship. He builds an altar to it and causes to
be proclaimed a feast to the Lord who has led them out of the land of Egypt.
They must imitate the worship of the true God, a
worship of sincere devotion and honest intention, with their offering, the
calf, in the attempt to introduce a refined and ennobling worship.
16. Thereupon follows what is recorded in Exodus 32:6, to
which Paul here refers: “And they rose up early on the morrow, and offered
burnt offerings, and brought peace offerings; and the people sat down to eat
and to drink, and rose up to play.” That is, they rejoiced and were well
pleased with themselves, content to have performed such worship, and deemed
they had done well. Next they proceed to their own pleasure, as if having
provided against God’s anger. Thenceforth they would live according to their
inclinations, wholly unrestrained and unreproved by the Word of God; for, as
they said, Aaron made the people free.
17. Such is the usual course of idolatry. Refusing to be
considered a sin, it presumes to merit grace and boasts of the liberty of the
people of God. It continues unrepentant and self-assured, even in the practice
of open vice, imagining every offense to be forgiven before God for the sake of
its holy worship. Thus have the priestly rabble of popery been doing hitherto;
and they still adorn – yes, strengthen and defend – their shameful adultery,
unchastity and all vices, with the name of the Church, the holy worship, the
mass, and so on.
ISRAEL’S TRIAL OF
GOD
18. In the fourth admonition, the apostle says, “Neither let
us make trial of the Lord, as some of them made trial,
and perished by the serpents.” This, too, is a heinous sin, as is proven by the
terrible punishment. In Numbers 21 we read that after the people had journeyed
for forty years in the wilderness and God had brought them through all their
difficulties and given them victory over their enemies, as they drew near to
the promised land, they became dissatisfied and impatient. They were setting
out to go around the land of the Edomites, who refused them a passage through
their country, when they began to murmur against God and Moses for leading them
out of Egypt. Thereupon God sent among them fiery serpents and they were
bitten, a multitude of the people perishing. Complaining against God is here
called tempting him. Men set themselves against the Word of God and blaspheme
as if God and his Word were utterly insignificant, because his disposing is not
as they desire. Properly speaking, it is tempting God when we not only
disbelieve him but oppose him, refusing to accept what he says as true and desiring that our own wisdom rule. That is boasting
ourselves against him. Paul says in Corinthians
19. Such was the conduct of the Jews. Notwithstanding God’s
promise to be their God, to remain with them and to preserve them in trouble,
if only they would believe in him and trust him; and notwithstanding he proved
his care by daily providences expressed as special blessings and strange
wonders, yet all these things availed not to save them from murmuring. When the
ordering of events accorded not exactly with their wisdom or desire, or when,
perhaps, disaster or failure threatened, immediately they began to make outcry
against Moses; in other words, against his Godgiven office and message. “Why
have you led us out of Egypt?” they would complain, meaning: “If you bore, as you say you do, the word and command of God and if
he truly designed to work such marvels with us, he would not permit us to
suffer want like this.” In fact, they could not believe God’s dealings with
them were in accord with his promise and design. They insisted that he should,
through Moses, perform what they dictated; otherwise he should not be their
God. At the outset, when they entered the wilderness, after having come out of
Egypt and having experienced God’s wonderful preservation of them in the Red
Sea and his deliverance from their enemy, and having received from him bread
and flesh, they immediately began to murmur against Moses and Aaron and to
chide them for leading into the wilderness where no water was. “Is Jehovah
among us, or not?” they burst forth. Exodus 17:7. This was, indeed, as our text
says, tempting God; for abundantly as his word and his wonders had been
revealed to them, they refused to believe unless he should fulfill their
desires.
20. And they persisted in so opposing and tempting God as
long as they were in the wilderness, unto the fortieth year; to which God testifies
when he says to Moses: “Because all those men that have seen my glory, and my
signs, which I wrought in Egypt and in the wilderness, yet have tempted me
these ten times, and have not hearkened to my voice,” etc., Numbers
21. Notice, Paul in speaking of how they tempted God says,
“They tempted Christ,” pointing to the fact that the eternal Son of God was
from the beginning with his Church and with the people who received from the
ancient fathers the promise of his coming in the form of man. They believed as
we do that Christ – to use Paul’s words in the beginning – was the rock that
followed them. Therefore the apostle gives us to understand, the point of the
Israelites’ insult was directed against faith in Christ, against the promise
concerning him. Moses was compelled to hear them protest after this manner:
“Yes, you boast about a Messiah who is one with God, and who is with us to lead
us; one revealed to the fathers and promised to be born unto us of our flesh
and blood, to redeem us and bring relief to all men; a Messiah who for that
reason adopts us for his own people, to bring us into the land; but where is
he? This is a fine way he relieves us! Is our God one to permit us to wander
for forty years in the wilderness until we all perish?”
22. That such sin and blasphemy was the real meaning of
their murmurings is indicated by the fact that Moses afterward, in the terrible
punishment of the fiery serpents by which the people were bitten and died,
erected at God’s command a brazen serpent and whoever looked upon it lived. It
was to them a sign of Christ who was to be offered for the salvation of
sinners. It taught the people they had blasphemed against God, incurred his
wrath and deserved punishment, and therefore in order to be saved from wrath
and condemnation, they had no possible alternative but to believe again in
Christ.
MURMURING AGAINST
GOD OPEN REVOLT
23. This last point is akin to the one preceding. Paul
defines murmuring against God as an open revolt actuated by unbelief in the
Word, a manifestation of anger and impatience, an unwillingness to obey when
events are not ordered according to the pleasure of flesh and blood, and a
readiness instantly to see God as hating and unwilling to help. Just so the
Jews persistently behaved, despite Moses’ efforts to reconcile. Being also
continually punished for their perversity, they ought prudently to have
abandoned their murmurings; but they only murmured the more.
24. The apostle’s intent in the narration is to warn all who
profess to be Christians, or people of God, as we shall hear later. He holds
that the example of the Israelites ought deeply to impress us, teaching us to
continue in the fear of God and to be conscious of it, and to guard against self-confidence.
For God by the punishments mentioned shows forcibly enough to the world that he
will not trifle with, nor excuse, our sin – as the world and our own flesh
fondly imagine – if we, under cover of his high and sacred name, dare despise
and pervert his Word; if we, actuated by presumptuous confidence in our own
wisdom, our own holiness and the gifts of God, follow our private opinions, our
own judgment and inclinations, and vainly satisfy ourselves with the delusion:
“God is not angry with me, one so meritorious, so superior, in his sight.”
25. You learn here that God spared none of the great throng
from Egypt, among whom were many worthy and eminent individuals, even the
progenitors of Christ in the tribe of Judah. He visited terrible punishment upon
the distinguished princes and the leaders among the priesthood and other
classes, and that in the sight of the entire people among whom he had performed
so many marvelous wonders. Having by Moses delivered them from temporal bondage
in Egypt, and through his office spiritually baptized and sanctified them;
having given Christ, to speak with, lead, defend and help them; having dealt
kindly with them as would a father with his children: yet he visits terrible
destruction upon these Jews because they have abused his grace and brought
forth no fruits of faith, and have become proud, boasting themselves the people
of God, children of Abraham and circumcised, sole possessors of the promise of
a Messiah, and consequently sure of participating in the kingdom of God and
enjoying his grace.
26. Now, as Paul teaches, if terrible judgment and awful
punishment came upon these illustrious and good people, let us not be proud and
presumptuous. We are far inferior to them and cannot hope, in these last ages
of the world, to know gifts and wonders as great and glorious as they knew. Let
us see ourselves mirrored in them and profit by their example, being mindful
that while we are privileged to glory in Christ, in the forgiveness of sins and
the grace of God, we must be faithfully careful not to lose what we have
received and fall into the same condemnation and punishment before God which
was the fate of this people. For we have not yet completed our pilgrimage; we
have not arrived at the place toward which we journey. We are still on the way
and must constantly go forward in the undertaking, in spite of dangers and
hindrances that may assail. The work of salvation is indeed begun in us, but as
yet is incomplete. We have come out of Egypt and have passed through the Red Sea;
that is, have been led out of the devil’s dominion into the kingdom of God,
through Christian baptism. But we are not yet through the wilderness and in the
promised land. There is a possibility of our still wandering from the way, into
defeat, and missing salvation.
27. Nothing is lacking on God’s part; he has given us his
Word and the Sacraments, has bestowed the Spirit, given grace and the necessary
gifts, and is willing to help us even further. It rests with ourselves not to
fall from grace, not to thrust it from us through unbelief, ingratitude,
disobedience and contempt of God’s Word. For salvation is not to him who only
begins well, but, as Christ says ( Matthew 24:13), “He
that endureth to the end, the same shall be saved.” But the apostle continues:
ISRAEL’S CAREER AN
ADMONITION TO INDIVIDUALS
“Now these things
happened unto them by way of example; and they were written for our admonition,
upon whom the ends of the ages are come.”
28. When you read or hear this historical example, the
terrible punishment the Jewish people suffered in the wilderness, think not it
is an obsolete record and without present significance. The narrative is
certainly not written for the dead, but for us who live. It is intended to
restrain us, to be a permanent example to the whole Church. For God’s dealings
with his own flock are always the same, from the beginning of time to the end.
Likewise must the people of God, or the Church, be always the same. This
history is a portrait of the Church in every age,
representing largely its actual life – the vital part; for it shows on what the
success of the Church on earth always depends and how it acts. The record
teaches that the Church is at all times wonderfully governed and preserved by
God, without human agency, in the midst of manifold temptations, trials,
suffering and defeat; that it does not exist as an established government
regulated according to human wisdom, with harmony of parts and logical action,
but is continually agitated, impaired and weakened in itself by much confusion
and numerous penalties; that the great and best part, who bear the name of the
Church, fall and bring about a state of things so deplorable God can no longer spare, but is compelled to send punishments in the nature of
mutinies and similar disorders, the terrible character of which leaves but a
small proportion of the people upright.
29. Now, if such disaster befell the nation selected of God,
chosen from the first as his people, among whom he performed works marvelous
and manifest beyond anything ever known since, what better thing may we expect
for ourselves? Indeed, how much greater the danger threatening us; how much
reason we have to take heed that the same fate, or worse, overtake not
ourselves! With reference to the things chronicled in our text, Paul tells us:
“They were written for our admonition, upon whom the ends of the ages are
come.” That is, we are now in the last and most evil of days, a time bringing
many awful dangers and severe punishments. It is foretold in the Scriptures, predicted
by Christ and the apostles, that awful and distressing times will come, when
there shall be wide wanderings from the true faith and
sad desolations of the Church. And, alas, we see the prophecies only too
painfully fulfilled in past heresy, and later in Mohammedanism and the papacy.
30. The era constituting the “last time” began with the
apostles. The Christians living since Christ’s ascension constitute the people
of the latter times, the little company left for heaven; and we gentiles,
amidst the innumerable multitude of the ungodly generation in the wide world,
must experience worse calamities than befell the Jews, who lived under the law
of Moses and the Word of God, under an admirable external discipline and a
well-regulated government. Yet even in this final age
so near the end of time, when we should be occupied with proclaiming the Gospel
everywhere, the great multitude are chiefly employed with boasting their
Christian name. We see how extravagantly the Pope extols his church, teaching
that outside its pale no Christians are to be found on earth, and that the
entire world must regard him as the head of the Church.
31. True, his subjects were baptized unto Christ, called to the
kingdom of God and granted the Sacrament and the name of Christ. But how do
they conduct themselves? Under that superior name and honor, they suppress
Christ’s Word and his kingdom. For more than a thousand years now they have
desolated the Church, and to this hour most deplorably persecute it. On the
other hand, great countries, vast kingdoms, claiming to be Christian but
disregarding the true doctrine of faith, are punished
by the Turk’s desolating hand, and instead of the incense of Christianity, with
them is the revolting odor of Mohammed’s faith.
32. Great and terrible was the punishment of the Jewish
people. Seemingly no disaster could befall man more
awful than overtook them in the wilderness. Yet it was physical punishment, and
although many, through unbelief and contempt of God, fell and incurred
everlasting condemnation, still the Word of God remained with a remnant – Moses
and the true Church. But the punishment of this last age is infinitely more awful, for God permits the pure
doctrine to be lost, and sends strong delusions, that they who receive not the
truth nor love it shall believe falsehood and be eternally lost. 2
Thessalonians
“Wherefore let him
that thinketh he standeth take heed lest he fall.”
33. Here is summed up the teaching of the above examples.
The sermon is directed against the self-confident. Some there were among the
Christian Corinthians who boasted they were disciples of the great apostles,
and who had even received the Holy Spirit, but who stirred up sects and desired
to be commended in all their acts. To these Paul would say: “No, dear brother,
be not too secure, not too sure where you stand. When you think you stand most
firmly you are perhaps nearest to falling, and you may fall too far to rise again. They of the wilderness were worthy people and
began well, doing great deeds, yet they fell deplorably and were destroyed.
Therefore, be cautious and suffer not the devil to deceive you. You will need
to be vigilant, for you are in the flesh, which always strives against the
spirit; and you have the devil for enemy, and dangers and difficulties beset
you on all sides. Be careful lest you lose what you have received. You have
only made a beginning; the end is yet to be attained.”
So we must be wary and steadfast, that we may, as Paul has it, work out our own
salvation with fear and trembling. Philippians
“There hath no
temptation taken you but such as man can bear [such as is common to man]: but
God is faithful, who will not suffer you to be tempted above that ye are able.”
34. Paul’s meaning is: “I must not terrify you too much. I
would in a measure comfort you. So far you have had no temptations greater than
flesh and blood offer. They have risen among yourselves – one holding another
in contempt, one doing another injustice; allowing adulteries and other evils
to creep in, which things are indeed not right nor decent. You must resolve to
reform in these things lest worse error befall you. For should Satan get hold
of you in earnest with his false doctrine and spiritual delusions, his strong
temptations of the soul – contempt of God, for instance – such as assailed
Peter and many others of the saints, you could not stand. You are yet weak; you
are new and untried Christians. Then thank God who gives you strength to bear
your present temptations; who, to retain you, presents what is best for you,
admonishing you, through his Word, to be on your guard against falling yet
deeper into temptation.
NINTH SUNDAY AFTER
TRINITY.
LUKE 16:1-9.
This sermon appeared during the years 1522 and 1523 in eight
editions. It was translated first into Latin in 1522, and again in 1525.
Contents:
The defense of the true doctrine, concerning faith, works
and the merits of the saints against the objections of the papists.
_________
King James Version
Luke 16:1-9
And he said also unto his disciples, There was
a certain rich man, which had a steward; and the same was accused unto him that
he had wasted his goods. And he called him, and said unto him, How is it that I
hear this of thee? give an account of thy stewardship; for thou mayest be no
longer steward. Then the steward said within himself, What shall I do? for my
lord taketh away from me the stewardship: I cannot dig; to beg I am ashamed. I
am resolved what to do, that, when I am put out of the stewardship, they may
receive me into their houses. So he called every one of his lord's debtors unto
him, and said unto the first, How much owest thou unto my lord? And he said, An
hundred measures of oil. And he said unto him, Take thy bill, and sit down
quickly, and write fifty. Then said he to another, And how much owest thou? And
he said, An hundred measures of wheat. And he said unto him, Take thy bill, and
write fourscore. And the lord commended the unjust steward, because he had done
wisely: for the children of this world are in their generation wiser than the
children of light. And I say unto you, Make to yourselves friends of the mammon
of unrighteousness; that, when ye fail, they may receive you into everlasting
habitations.
1. Although in my Postils hitherto, and in my little book,
Christian Liberty and Good Works, I have taught very extensively, how faith
alone without works justifies, and good works are done first after we believe,
that it seems I should henceforth politely keep quiet, and give
every mind and heart an opportunity to understand and explain all the gospel
lessons for themselves; yet I perceive that the Gospel abides and prospers only
among the few; the people are constantly dispirited and terrified by the
passages that treat of good works; so that I see plainly how necessary it is,
either to write Postils on each gospel lesson, or to appoint sensible ministers
in all places who can orally explain and teach these things.
2. If this Gospel be considered without the Spirit by mere
reason, it truly favors the priests and monks, and could be made
to serve covetousness and to establish one’s own works. For when Christ says:
“Make to yourselves friends by means of the mammon of unrighteousness; that,
when it shall fail, they may receive you into the eternal tabernacles;” they
force from it three points against our doctrine of faith, namely: first,
against that we teach faith alone justifies and saves from sin; second, that
all good works ought to be gratuitously done to our neighbors out of free love;
third, that we should not put any value in the merits of saints o,’ of others.
3. Against our first proposition they claim the Lord says
here: “Make to yourselves friends by means of the mammon of unrighteousness,”
just as though works should make us friends, who previously were enemies.
Against the second is what he says: “That they may receive you into the eternal
tabernacles;” just as though we should do the work for our own sakes and benefit.
And against the third they quote: “The friends may receive us into the eternal
tabernacles;” just as though we should serve the saints and trust in them to
get to heaven. For the sake of the weak we reply to these:
I.
FAITH ALONE MAKES
US GOOD, AND FRIENDS OF GOD
4. The foundation must be maintained without wavering, that
faith without any works, without any merit, reconciles man to God and makes him
good, as Paul says to the Romans 3:21-22: “But now apart from the law a righteousness
of God hath been manifested, being witnessed by the law and the prophets; even
the righteousness of God through faith in Jesus Christ unto all them that
believe.” Paul at another place, Romans 4:9, says: “To Abraham, his faith was
reckoned for righteousness;” so also with us. Again, 5: “Being therefore
justified by faith, we have peace with God through our Lord Jesus Christ.”
Again,
5. Take for an illustration the parable of Christ in Matthew
6. Therefore the powerful conclusion follows, there must be
something far greater and more precious than all good
works, by which a man becomes pious and good, before he does good; just as he
must first be in bodily health before he can labor and do hard work. This great
and precious something is the noble Word of God, which offers us in the Gospel
the grace of God in Christ. He who hears and believes this, thereby becomes
good and righteous. Wherefore it is called the Word of life, a Word of grace, a
Word of forgiveness. But he who neither hears nor believes it, can in no way
become good. For St. Peter says in the Acts 15:9: “And he made
no distinction between us and them, cleansing their hearts by faith.” For as
the Word is, so will the heart be, which believes and cleaves firmly to it. The
Word is a living, righteous, truthful, pure and good Word, so also the heart
which cleaves to it, must be living, just, truthful, pure and good.
7. What now shall we say of those passages which so strongly
insist on good works, as when the Lord says: “Make to yourselves friends by
means of the mammon of unrighteousness?” And in Matthew 25:42: “For I was
hungry, and ye did not give me to eat.” And many other
similar passages, which sound altogether as though we had to become good by
works. We answer thus:
8. There are some who hear and read the Gospel and what is
said by faith, and immediately conclude they have formed a correct notion of
what faith is. They do not think that faith is anything else than something
which is altogether in their own power to have or not to have, as any other
natural human work. Hence, when in their hearts they begin to think and say:
“Verily, the doctrine is right, and I believe it is true,”
then they immediately think faith is present. But as soon as they see and feel
in themselves and others that no change has taken place, and that the works do
not follow and they remain as before in their old ways, then they conclude that
faith is not sufficient, that they must have something more
and greater than faith. Behold, how they then seize the opportunity, and cry
and say: Oh, faith alone does not do it. Why? Oh, because there are so many who
believe, and are no better than before, and have not changed their minds at
all. Such people are those whom Jude in his Epistle calls dreamers, 5:8, who
deceive themselves with their own dreams. For what are such thoughts of theirs
which they call faith, but a dream, a dark shadow of faith, which they
themselves have created in their own thoughts, by their own strength without
the grace of God? They become worse than they were before. For it happens with
them as the Lord says in Matthew
9. But true faith, of which we
speak, cannot be manufactured by our own thoughts, for it is solely a work of
God in us, without any assistance on our part. As Paul says to the Romans
10. Is not this a perverted and blind people? They teach we
cannot do a good deed of ourselves, and then in their presumption go to work
and arrogate to themselves the highest of all the works of God, namely faith,
to manufacture it themselves out of their own perverted thoughts. Wherefore I
have said that we should despair of ourselves and pray to God for faith as the
Apostle did. Luke 17:5. When we have faith we need nothing more,
for it brings with it the Holy Spirit, who then teaches us not only all things,
but also establishes us firmly in it, and leads us through death and hell to
heaven.
11. Now observe, we have given these answers, that the
Scriptures have such passages concerning works, on account of such dreamers and
selfinvented faith; not that man should become good by works, but that man
should thereby prove and see the difference between false and true faith. For wherever faith is right it does good. If it
does no good, it is then certainly a dream and a false idea of faith. So, just
as the fruit on the tree does not make the tree good, but nevertheless
outwardly proves and testifies that the tree is good, as Christ says, Matthew
12. From this you see, there is a great difference between
being good, and to be known as good; or to become good and to prove and show
that you are good. Faith makes good, but works prove the faith and goodness to
be right. Thus the Scriptures speak in the plain way, which prevails among the
common people, as when a father says unto his son: “Go and be merciful, good
and friendly to this or to that poor person.” By which he does not command him
to be merciful, good and friendly, but because he is already good and merciful,
he requires that he should also show and prove it outwardly toward the poor by
his act, in order that the goodness which he has in himself may also be known
to others and be helpful to them.
13 So you should explain all passages of Scripture referring
to works, that God thereby desires to let the goodness received in faith
express and prove itself, and become a benefit to others, so that false faith
may become known and rooted out of the heart. For God gives no one his grace
that it may remain inactive and accomplish nothing good, but in order that it
may bear interest, and by being publicly known and proved externally draw every
one to God; as Christ says, Matthew
14. Then abide by the truth, that man is internally, in
spirit before God, justified by faith alone without works, but externally and
publicly before men and himself, he is justified by works, that he is at heart
an honest believer and pious. The one you may call a public or outward
justification, the other an inner justification, yet in the sense that the
public or external justification is only the fruit, the result and proof of the
justification in the heart, that a man does not become just thereby before God,
but must previously be just before him. So you may call the fruit of the tree
the public or outward good of the tree, which is only the result and proof of
its inner and natural goodness. This is what St. James means when he says in
his Epistle, James
II.
ALL WORKS MUST BE
DONE FREELY AND GRATUITOUSLY, WITHOUT SEEKING GAIN BY THEM
15. Christ means this when, in Matthew 10:8, he says:
“Freely ye receive, freely give.” For just as Christ
with all his works did not merit heaven for himself, because it was his before;
but he served us thereby, not regarding or seeking his own, but these two
things, namely, our benefit and the glory of God his Father; so also should we
never seek our own in our good works, either temporal or eternal, but glorify
God by freely and gratuitously doing good to our neighbor. This St. Paul
teaches the Philippians 2:5: “Have this mind in you which was also in Christ
Jesus: who, existing in the form of God, counted not the being on an equality
with God a thing to be grasped, but emptied himself, taking the form of a
servant, being made in the likeness of men; and being found in fashion as a
man, he humbled himself, becoming obedient even unto death, yea, the death of
the cross.” That is, for himself he had enough, since in him dwelt all the
fullness of the Godhead bodily; and yet he served us and became our servant.
16. And this is the cause; for since faith justifies and
destroys sin before God, so it gives life and salvation. And now it would be a
lasting shame and disgrace, and injurious to faith, if any one by his life and
works would desire to obtain what faith already possesses and brings with it.
Just as Christ would have only disgraced himself had he done good in order to
become the Son of God and Lord over all things, which he already was before. So
faith makes us God’s children as John
17. But what shall we say of passages that insist on a good
life for the sake of an external reward as this one does: “Make to yourselves
friends by means of the mammon of unrighteousness?” And in Matthew
18. As an illustration of this take a rude comparison:
behold, hell and death are also threatened to the sinner, and naturally follow
sin without any seeking; for no one does wickedly because he wants to be
damned, but would much rather escape it. Yet, the result is there, and it is
not necessary to declare it, for it will come of itself. Yet, it is declared
that man might know what follows a wicked life. So here, a wicked life has its
own reward without seeking it. Hence a good life will find its reward without
any seeking it. When you drink good or poor wine, although you do not drink it
for the taste, yet the taste naturally follows of itself.
19. Now when Christ says: make to yourselves friends, lay up
for yourselves treasures, and the like, you see that he means: do good, and it
will follow of itself without your seeking, that you will have friends, find
treasures in heaven, and receive a reward. But your eyes must simply be
directed to a good life, and care nothing about the reward, but be satisfied to
know and be assured that it will follow, and let God see to that. For those who
look for a reward, become lazy and unwilling laborers, and love the reward;
more than the work, yea, they become enemies of work. In this way God’s will
also becomes hateful, who has commanded us to work, and hence God’s command and
will must finally become burdensome to such a heart.
III.
IT IS NOT THE
SAINTS, BUT GOD ONLY WHO RECEIVES US INTO THE ETERNAL TABERNACLES, AND BESTOWS
THE REWARD
20. This is so clear that it needs no proof. For how can the
saints receive us into heaven, as every one himself must depend on God alone to
receive him into heaven, and every saint scarcely has enough for himself? This
the wise virgins prove, who did not wish to give of
their oil to the foolish virgins, Matthew 25:9, and St. Peter, 1 Peter
21. What then shall we reply to: “Make to yourselves friends
out of the mammon of unrighteousness; that, when it shall fail, they may
receive you into the eternal tabernacles ?” We say
this: that this passage says nothing about the saints in heaven, but of the
poor and needy on earth, who live among us. As though he would say: why do you
build churches, make saints and serve my mother, St. Peter, St. Paul and other
departed saints? They do not need this or any other service of yours, they are
not your friends, but friends of those who lived in their days and to whom they
did good; but do service to your friends, that is, the poor who live in your
time and among you, your nearest neighbors who need your help, make them your
friends with your mammon.
22. Again, we must not understand this reception into the
eternal tabernacles as being done by man; however, men will be an instrument
and witness to our faith, exercised and shown in their behalf, on account of
which God receives us into the eternal tabernacles. For thus the Scriptures are
accustomed to speak when they say: sin condemns, faith saves, that means, sin
is the cause why God condemns, and faith is the cause why he saves. As man also
is at all times accustomed to say: your wickedness will bring you misfortune,
which means, your wickedness is the cause and source of your misfortune. Thus
our friends receive us into heaven, when they are the cause, through our faith
shown to them, of entering heaven. This is enough on these three points.
23. In this connection we will explain three questions, that
we may better understand this Gospel. What is mammon? Why is it unrighteous?
And why Christ commands us to imitate the unjust steward, who worked for his
own gain at his master’s expense, which without doubt is unjust and a sin?
24. First, mammon is a Hebrew word meaning riches or
temporal goods, namely, whatever any one owns over and above what his needs
require, and with which he can benefit others without injuring himself. For
Hamon in Hebrew means multitude, or a great crowd or many, from which Mahamon
or Mammon, that is, multitude of riches or goods, is derived.
25. Second, it is called unrighteous, not because obtained
by injustice and usury, for with unrighteous possessions no good can be done,
for it must be returned as Isaiah 61:8, says: “For I, Jehovah, love justice, I
hate robbery with iniquity.” And Solomon, Proverbs
26. But it is especially before God an unrighteous mammon because
man does not serve his neighbor with it; for where my neighbor is in need and I
do not help him when I have the means to do so, I unjustly keep what is his, as
I am indebted to give to him according to the law of
nature: “Whatsoever you would that men should do to you, do you even so to
them.” Matthew
27. In the third place it has been a matter of very great
concern to many to know who the unjust steward is whom Christ so highly
recommends? This, in short, is the simple answer: Christ does not commend unto
us the steward on account of his unrighteousness, but on account of his wisdom
and his shrewdness, that with all his unrighteousness, he so wisely helps
himself. As though I would urge some one to watch, pray and study, and would
say: Look here, murderers and thieves wake at night to rob and steal, why then
do you not wake to pray and study? By this I do not praise murderers and
thieves for their crimes, but for their wisdom and foresight, that they so
wisely obtain the goods of unrighteousness. Again. as though I would say: An
unchaste woman adorns herself with gold and silk to tempt young boys; why will
you not also adorn yourself with faith to please Christ? By this I do not
praise fornication, but the diligence employed.
28. In this way Paul compares Adam and Christ saying: “Adam
was a figure of him that was to come.” Romans
TENTH SUNDAY AFTER
TRINITY
1 CORINTHIANS 12:1-11.
1 CORINTHIANS 12:1-11.
Now, concerning spiritual gifts, brethren, I
would not have you ignorant. Ye know that when ye were Gentiles ye were led
away unto those dumb idols, howsoever ye might be led. Wherefore I make known
unto you, that no man speaking in the Spirit of God saith, Jesus is anathema
[accursed], and no man can say, Jesus is Lord, but in the Holy Spirit. Now
there are diversities of gifts, but the same Spirit. And there are diversities
of ministrations, and the same Lord. And there are diversities of workings, but
the same God, who worketh all things in all. But to each one is given the
manifestation of the Spirit to profit withal. For to one is given through the
Spirit the word of wisdom; and to another the word of knowledge, according to
the same Spirit: to another faith, in the same Spirit; and to another gifts of healings,
in the one Spirit; and to another workings of miracles; and to another
prophecy; and to another discernings of spirits: to another divers kinds of
tongues; and to another the interpretation of tongues: but all these worketh
the one and the same Spirit, dividing to each one severally even as he will.
SPIRITUAL COUNSEL
FOR CHURCH OFFICERS
1. This epistle selection treats of spiritual things, things
which chiefly pertain to the office of the ministry and concern the Church
authorities. Paul instructs how those in office should employ their gifts for
the benefit of one another and thus further the unity and advancement of the
Churches. Inharmony is a deplorable offense in the case of Christians, putting
them in the worst possible light, and making it impossible for them to steer
clear of factions. Divisions are an offense to the world’s wisest and best, who
cry out, “If the Christians’ doctrine were true, they
would preserve unity among themselves, but as it is they envy and slander and
devour one another.” For, though the world carries its own great beam in its
eye, it cannot refrain from judging us for our mote, and thus exalting itself
as if it were pure and beautiful.
PERFECT HARMONY NOT
TO BE EXPECTED
2. Well, we cannot altogether prevent inharmony in the
Church. Paul says ( 1 Corinthians 11:19), “For there
must be also factions among you, that they that are approved may be made
manifest among you.” Wherever the Word of God has a foothold, there the devil
will be. By the agency of his factions he will always build his taverns and
kitchens beside God’s house. So he did at first, in Paradise. In the family of
Adam he entrenched himself, establishing there his church. And such has been
his practice ever since, and doubtless will ever be. He who takes offense at
differences in the Church, who when he sees any inharmony at once concludes
there is no Church there, will in the end miss both the Church and Christ. You
will never find any congregation of such purity that all its members are
unanimous on every point of belief and teaching and all live in perfect
harmony.
3. Paul had experience in this matter in the case of the
beautiful and famed Church at Corinth in Achaia, which he himself planted and
where he taught two years. Soon after his departure they began to disagree
about their preachers and to attach themselves to certain ones – some to Paul,
some to Peter, some to Apollos. Though these had all taught correctly, though
they had been unanimous in their doctrine, yet men would cleave to a certain one
because he was more or differently gifted than the
others, could speak better, or was more attractive in personal appearance. And
among the ministers of the Church, if one had a special gift or office, he
thought he ought to be a little better and a little greater than the others.
Necessarily, from such division and inharmony, grew hatred, strife and
jealousy, resulting in great injury and disorder to the Church.
4. We must, then, so far as possible, guard against this
fatal evil, though we cannot altogether keep it out of the Church. Were we to
offer no resistance at all, the devil would seize all authority and bring every
element into discord. But when we resist Satan, God will continue to extend his
grace and favor, and some fruit and improvement will follow. Even were it not
possible for us to accomplish anything, yet as faithful ministers we must not
keep silent if we would not be regarded indolent hirelings who flee when the
wolf comes. See John
5. Such is the tenor of this text from Paul. He begins by
preaching on spiritual gifts and admonishing the Corinthians how to conduct
themselves in respect to them. In proportion to the greatness and excellence of
the gifts are flesh and blood inclined to discord and to coveting personal
honor. Let one have a good understanding of the Scriptures and be able to
explain them, or let him have the power to work miracles, and he will soon
begin to have an extravagantly good opinion of himself, deeming himself worthy
the honor of all men, desiring the multitude to follow only him, and positively
refusing to regard anyone his equal. He will seek to create something new in
doctrine, to change the old order, as if he could introduce something better
than others, who must be infinitely below him or at least his inferiors.
6. The same thing has taken place in our day – and will
continue to take place – with respect to the Gospel. But through the grace of
God that Gospel is brought to light again, and rightly instructs and harmonizes
the people. The devil, unable to rest, had to rouse his factious rabble, his
selfish souls, who desired the name of being superior and inspired people, a
people who could preach, write and explain the Scriptures better than others;
for they had learned a little from us. They conceded that the Gospel had indeed
made a beginning, had somewhat purified ecclesiastical
doctrine, but claimed it had not gone far enough; it was necessary that greater
improvement be made – Church doctrine must be brought to far greater
perfection. But as Paul says ( 1 Corinthians 3:11),
they could, with their doctrine, lay no other foundation, could preach no other
Christ, than the Christ of the Gospel. Nevertheless, they pretended to teach
something better and higher. They hindered and perverted the true
doctrine. Their work could not be called building up the faith, but was rather
breaking up and destroying its foundation and leading the people back into
error and blindness. So Paul begins his admonition in these words:
“Ye know that when
ye were Gentiles ye were led away unto those dumb idols, howsoever ye might be
led.”
7. Paul reminds the Corinthians of their manner of life
before they became Christians, for he would have them pause to think that their
gifts, past and present, are not of their own procuring, nor are any gifts
bestowed upon them because of merit on their part. It is his intent to restrain
them from pride in their gifts and from disputations concerning them; to keep
them from divisions and from pretending to teach and introduce into the Church
something new and better. But at the same time he deals a blow to those who
take offense at inharmony among Christians.
8. “Recall, all of you,” Paul would say, “your manner of
life before you came to Christ. What were you? Mere darkened heathen, having no
knowledge of God but suffering yourselves blindly to be led by anyone who
should say aught to you of God. All your devotion was but a discordant worship.
Each one – even the child in the cradle, the infant at the mother’s breast –
must find his own idol wherever he might turn.” St. Augustine tells us that the
city of Rome alone had more than four hundred gods,
and that it erected a church for all the gods in the world, which building
still stands – the Pantheon. “These superstitions,” Paul’s word imply, “you
followed as you were led; you flocked after them, praying and sacrificing,
hanging your hearts upon dumb idols which could not teach and advise you, could
not comfort, relieve or help you. In return for your devotion you obtained only
the privilege of being a blind, wretched, divided, miserable people, unable to
fortify yourselves against any error, and allowing yourselves to be distracted
by the advocate of any doctrine. You were like a flock of helpless sheep
scattered by wolves.
9. “But now you have been turned from that manifold idolatry
to the one true worship and have been enlightened by
God’s Word. More than that, in Christ have been bestowed upon you great and
glorious gifts – discerning of the Scriptures, diversities of tongues, power to
work miracles – things impossible to the world. It is unmistakably evident that
you embrace the true God, who does not, like dumb
idols, leave you to wander in the error of your own speculations, uncounseled
by the Word; a living God, who speaks to you that you may know what to expect
from him, and works among you publicly and visibly. “Therefore, it is not for
you to make divisions among yourselves after the manner of the heathen as you
see in the great Babel confusion and divisions of the world, where no one
agrees with another, where one runs to this his idol and another to that, each
claiming superiority for his own. Knowing that you all embrace the one true God
and his Word, you are to hold together in one faith and one mind, not
disagreeing among yourselves as if you had a variety of gods, of faiths, of
baptisms, spirits and salvations.”
CAVILERS THEMSELVES
LED ASTRAY
10. Paul speaks with particular plainness to the
faultfinding and insolent cavilers against Christians and to other factious
leaders when he says, “Ye were led away unto those dumb idols, howsoever ye
might be led.” This class peremptorily judge and criticise the life and
doctrine of the Church because they see therein a measure of defects, and even
some divisions and disagreements; notwithstanding the fact is plainly evident
to them that the Church possesses the Word of God in purity, a knowledge of
Christ, an illumined understanding of God’s will and his grace, and true comfort for all distress of conscience, and that, in
addition to all these, the Holy Spirit manifestly operates with them. At the
same time, these same uncalled-for and self-constituted critics would never
have been able to say anything about the Christian religion had they not
witnessed that religion in the little company of Christians who have the Word
of God and the Spirit’s gifts.
11. These fault-finders were individuals who, undoubtedly to
a greater extent than others, suffered themselves to be blindly led in whatever
way was pointed out, and who gave credence to what was taught and preached to
them concerning the way to serve God, yet who all the time were but worshipers
of dumb idols, possessing not the Word of God and having no witness to the
truth of their faith and their works. Each believed and followed the devices of
his own imagination or the popular choice. No man was able to teach anything
certain and steadfast, anything to give the heart
satisfaction and perfect security. They continually changed from one thing to
another, accepting every new thing presented as real worship and true doctrine.
12. And the world, ever from the beginning, has had naught
but dumb idols in the countless forms of worship offered to the numerous gods –
gods which never existed, but of which images were made
and to which divine honors were shown. Worship has been rendered to the mere
names of misfortune, disaster and disease, of all sorts; yes, to insects, and
to garlic and onions even. Yet, in the practice of all this idolatry, supposed
to be evidence of great holiness, each one sacrificing to the idol of his
choice – in it all no one could have the assurance of being heard and answered
by his god. Men had no word or sign of the divine will or work; they possessed
naught but a vain dream and delusion of the human imagination; man devised and made his own idols.
13. And what did we under the papacy but walk blindly? We
suffered ourselves to be led just as we were directed by the names of God and
the saints. I was myself a pious monk and priest, holding mass daily, wherein I
worshipped St. Barbara, St. Anna, St. Christopher and others – more saints than
the calendar mentions, some of whom no one knew anything about. I had no
knowledge of Christ, I knew not why I should find comfort in him nor what I
should expect of him. I was as much afraid of him as of the devil himself,
regarding him more a stern Judge than a Savior. How
many shameful pilgrimages were made to dead idols of wood and stone, images of
Mary and of the saints! How many were the pilgrimages to the graves of the
dead, and to bones called “holy relics”! These relics were mere open deception,
devised by shameless impostors; yet such worship was established by popes and
bishops, and indulgences granted therefor.
14. How many new saints, new brotherhoods, new psalms to
Mary, and new rosaries and crowns did the monks daily invent! In fact,
everything each individual monk might dream of had to be a special form of
worship, and no one inquired whether or not it was at all authorized by God’s
Word. When we had done all, we were uncertain that we had pleased God. What was
this sort of worship but a worship of dumb idols in the place of the living God
– idols which could not talk with us and could not give
any definite information or comfort, but left the people fettered and ruined
with eternal doubts?
FAITH IN THE ONE
CHRIST PRODUCTIVE OF UNITY
15. But Christians, as Paul says, have not a dead and dumb
god, for which the Lord be praised! Nor will we countenance such idols. We have
a living, speaking God, who gives us his infallible Word. We know how he is
disposed toward us and what we may expect from him; namely: through faith in
Christ we have forgiveness of sins and are his beloved children; and as
evidence of acceptance with God, we have baptism and the Holy Supper, the
office and gifts of the Holy Spirit, by which he works in our hearts. We know
that in the faith of Christ our works and lives are pleasing to God, and that
he will hear and help when in our distress and weakness we cry unto him.
16. Where this confidence obtains, where hearts enjoy such
faith, there will be unity in the Church; for verily no one then will allow
himself to be led into the manifold doctrines of insensible idols. But
dissensions, sects and divisions are sure signs that the true
doctrine is either ignored or misunderstood, men thus being left in a condition
to be “tossed to and fro and carried about with every wind of doctrine,” as
Paul says (Eph 4, 14); which is indisputably the case with these same schismatics
who condemn the Church and her doctrines because of some discordant ones. The
schismatics show by their very instability that they do not embrace the true, uniform and established doctrine, nor can exhibit any
substitute for it. They refuse to see that in cases where the Christian
doctrine does not obtain, there is only blindness, distraction and confusion,
and warring factions and sects, none agreeing with another, each claiming to be
better than the other. Numerous have been the sects of monks, and of saints of
the Pope and his god the devil, no two of which agreed. Each class regarded its
own whims and speculations, and claimed to be holier than the others. The Pope,
however, gave validity to them all, granting great indulgence to these factious
fraternities. And I am not saying anything of other discords in the papacy –
among the monasteries and in the parishes, and between these and the cloisters
everywhere, perpetual quarreling, rioting and bitter contention. Such is
inevitably the case when righteousness and divine worship are made to consist in external selfdevised works and forms, for
then each individual, pleased with his own ideas, thinks his way right; under
such circumstances, there can never be unanimity of opinion as to what is right
and the best.
17. “From these numerous sources of disunion and idolatry,”
Paul would say to the Corinthians, “you are now delivered. You know you embrace
the real Word of God, the true faith. You worship one
God, one Lord, and enjoy the same grace, the same Spirit, the same salvation.
You need not seek other forms and ceremonies as essential to salvation –
wearing a white or a gray cowl, refraining from this or that food, forbearing
to touch certain things. No diversity of external service, of persons, offices
and conditions, destroys the unity in Christ. “But take heed to continue in
unity, to hold fast to it. Unquestionably, you should be made wiser by the
experience you have had with error; in the future you ought to be prudent, and
watchful against being allured from the unity of this settled mind and true faith into your former blindness again. But so it will
certainly befall you if you forget such grace and seek your own honor and
praise more than the doctrine of the Holy Spirit and
his gifts, and come to despise one another and to conduct yourselves as if you
had many and not the same God, the same Christ, the same Spirit. God’s gifts
cannot be different from, but must be one with his nature, and hence he cannot give to one a better Gospel or a different baptism from that
given another.” In short, Paul teaches there must be unity in Christ, otherwise
we have no Christ, no God and Holy Spirit, no grace nor salvation; as the next
verse emphasizes.
“Wherefore I make
known unto you that no man speaking in the Spirit of God saith, Jesus is
anathema [calleth Jesus accursed]; and no man can say, Jesus is Lord, but in
the Holy Spirit.”
18. “Why make divisions and differences,” Paul inquires, “in
the doctrine and faith of the Church, which rests wholly upon the one Christ?
In him you are to be one if you are Christians at all; you must harmoniously
praise him, according to your individual gifts. No one can possibly possess the
Holy Spirit if he does not regard Christ as the Lord, much less if he call him
accursed. Destroy the foundation and you destroy all; there will be no God, no
Spirit, and all your claims, teaching and works are naught. You must recognize
and be governed by the fact that either Christ must be received and believed in
as the one true Lord, and praised and glorified as
such, or else he will be cursed; between these alternatives is no medium.”
THE SPIRIT, THE
TEST OF THE TRUE TEACHER.
It is easy, then, to judge the doctrine of every official
teacher of the Christian Church. No one need resort to faction, no one need
gaze hither and thither in uncertainty and hesitate as to which gift or which
person is most to be regarded. We are to make the doctrine of this verse the
standard and authority as to what and how we preach concerning Christ. He who
speaks by inspiration of the Holy Spirit certainly will not curse Christ; he
will glorify and praise him. So doing, he surely will not teach error, or give occasion for divisions. If his teaching is not to the
glory of God, you may safely conclude that he is not true,
not inspired by the Holy Spirit.
19. Thus Paul rejects the glorying and boasting of the sects
over their offices and gifts – they who pretend to be filled with the Spirit
and to teach the people correctly, and who make out that Paul and other
teachers are of no consequence. Themselves the chief of apostles, the people
must hear them and accept their baptism. More than that, they demand a higher
attainment in the Spirit for Gospel ministers, deeming faith, the Sacrament and
the outward office not sufficient. But Paul says: “Boast as you will about the
great measure of the Spirit you possess, it is certain that the Spirit-inspired
teacher will not curse Christ.” In other words, such boasting of the Spirit
will not answer the purpose. What you believe and teach concerning Christ must
receive attention. You are either reproaching and cursing Jesus, or praising
him and owning him your Lord. If your preaching and teaching fail to point to
Christ, something else being offered, and you nevertheless boast of the Spirit,
you are already judged: the spirit you boast is not the Holy Spirit, not the true Spirit, but a false one. To it we are not to listen.
Rather we are to condemn it to the abyss of hell, as Paul declares
( Galatians 1:8), saying: “But though we, or an angel from heaven,
should preach unto you any Gospel other than that which we preached unto you,
let him be anathema.”
20. When Paul here speaks of calling Jesus accursed, he does
not only have reference to openly blaspheming or cursing Christ’s name or
person after the manner of heathen and of ungodly Jews; with them Paul has
nothing to do here, nor are the Corinthians supposed to be of that character.
Paul refers rather to the Christian who, though boasting of the Holy Spirit,
does not preach Christ as the ground of our salvation as he should, but,
neglecting this truth, points the soul away to something else, pretending that
this substitute is of the Holy Spirit and is something better and more essential than the common doctrine of the Gospel. All
such teachers are in reality simply guilty of condemning, reproaching and
cursing Christ, though themselves bearing and boasting that name. To slight
Christ’s Word and ministry, and exalt in their stead other things as mediums
for obtaining the Holy Spirit and eternal life, or at least as being equally
efficacious and essential – what is this but scorning Christ and making him of
no consequence? Indeed, according to Hebrews 6:6 and
21. Christ himself explains the office and ministry of the
Holy Spirit – what he is to teach in the Church – saying (
John 15:26), “He shall bear witness of me.” Again (
John 16:14): “He shall glorify me: for he shall take of mine, and shall
declare it unto you.” The tongue of a minister of Christ – the language he
employs – must be of that simplicity which preaches naught but Christ. If he is
to testify of the Savior and glorify him, he cannot present other things
whereby Christ would be ignored and robbed of his glory. He who does so,
certainly is not inspired by the Holy Spirit, even though he possess great
gifts and be called a teacher, a bishop, a pope, a council, an apostle even –
yes, an angel from heaven. There were among the Corinthians some who thus
neglected to preach only Christ, and presented instead the apostles, making
choice of them – one Cephas, another Apollos and a third Paul. And just so our
monks have done. They have in a way highly extolled Jesus, have in words
honored and worshiped his name and used it to clothe all their lying nonsense
and idolatry. For instance, they exalt Mary as the mother of Jesus and Anna as
his grandmother. But they have thus torn men’s hearts away from Christ, turning
over to Mary and the saints the honor due him alone, and teaching the people to
invoke these as mediators and intercessors having power to protect us in the
hour of death. This is substituting dumb idols for Christ. No saint has ever
taught such things; still less does the Word of God enjoin them. Thus the monks
really curse and insult Christ.
22. The Pope, throughout his whole administration, has been
guilty of such insult to Christ, notwithstanding his boast that his kingdom
represents the Christian Church, that he truly possesses the Holy Spirit and
that his decrees and ordinances must be respected. Nothing can dissuade the
Papists from their practice. They ever boast of being led by the Spirit, yet
their vaunting is mere malediction, not only of Christ in person, but of his
Word and his sacraments. For they openly condemn, and denounce as heresy, the
doctrine of the Gospel, which Gospel assures us that to Christ alone we owe the
unmerited forgiveness of our sins; they condemn also the use of the sacraments
according to Christ’s command and institution. And they destroy the people who
thus offend them. The fact is, the Pope has in our doctrine nothing to curse
but Jesus Christ, its foundation and principle, expressed by his Word and
sacraments. The same is true of other factions – the
Anabaptists and similar sects. What else do they but slander baptism and the
Lord’s Supper when they pretend that the external Word and outward sacraments
do not benefit the soul, that the Spirit alone can do that? But in these
matters you have Paul’s sure word of judgment to strengthen your faith. You may
be assured that the factions of the Pope and other sects are not, as they
boast, the Church of Christ, but accursed schisms of the devil. The true
Church, the righteous bride of Christ, certainly will not curse him nor
persecute his Word. Let no one be moved by hearing men loudly boast about
Christ after the manner of the false apostles who called themselves disciples
of the true apostles of Jesus, and claimed that
certain of their number had even seen Christ in person. The Savior himself
warns us against this class when he says ( Matthew
25:5,24), “Many shall come in my name.. and shall show wonders”; and ( Matthew
7:21), “Not every one that saith unto me, Lord, Lord, shall enter into the
kingdom of heaven.”
HOLY SPIRIT ALONE
GIVES ASSURANCE
23. Paul has the same thought here when he says, “No man can
say, Jesus is Lord, but in the Holy Spirit.” To call Jesus “Lord” is to confess
one’s self his servant and to seek his honor alone; to act as his messenger or
the bearer of his Word and command. Paul’s reference here is chiefly to the
office representative of Christ and bearing his Word. Where the office answers
these conditions and points to Christ as the Lord, it is truly the message of
the Holy Spirit, even though the occupant of the office does not in his own
person possess the Spirit; the office itself is essentially the Holy Spirit.
Hypocrisy and invention have no place here. One must proceed in sincerity if he
would be certain he is Christ’s minister, or apostle, and really handles his
Word. Only the inspiration of the Holy Spirit can give
one this assurance.
24. All Christians – each in his own work or sphere –
equally may call Christ “Lord.” One may be assured he serves Christ if he can
call him “Lord,” for only by the Holy Spirit is he enabled to do that. Let him
try for a single day – from morning until evening – whether or no he can truly
say at all times that he is the servant of God and of Christ in what he does.
When delivering a sermon or listening to one, when baptizing a child or
bringing a child to baptism, when pursuing your daily home duties, ask yourself
if the act is attended by such faith that you can, without misgiving and not
hypocritically nor mechanically, boast – and if necessary die
by your word – that you serve and please Christ therein. This is calling Christ
“Lord.” Unquestionably you will often feel your heart doubting and trembling
over the matter.
25. In the papacy we were altogether hindered from feeling
thus confident – yes, frightened from it by accursed scepticism. No one could –
no one dared – say, “I know I am a servant, a bondsman, of Christ, and that my
conduct pleases him.” Flesh and blood are too weak to obtain this glorious
confidence; the Holy Spirit is essential. Reason and our own hearts cry out in
protest: “Alas, I am far too evil and unworthy! How could I be proud and
presumptuous enough to boast myself the servant of the Lord Jesus Christ? I might
if I were as holy as St. Peter, St. Paul and others.”
26. I used often to wonder that St. Ambrose was so bold as,
in his letters, to call himself a servant of Jesus Christ. I supposed we all
ought to be terrified at thoughts of this kind, and that none but the apostles
might boast of such honor. But the fact is, we must all say to Christ: “Thou
art my Lord and I am thy servant; for I believe on thee and aspire to be with
thee and all the faithful and to possess thy Word and Sacrament.” Otherwise Christ
will not acknowledge us.
CHRISTIANS TO GIVE
ALL GLORY TO GOD
It is written ( Matthew 4:10) –
indeed, it is the first commandment – “Thou shalt worship the Lord thy God, and
him only shalt thou serve.” There Christ requires of us, under the penalty of forfeiting
eternal life, to honor him as our Lord and so to regulate our lives that we
shall know we serve him. Peter also teaches ( 1 Peter
4:11) that all the Christian’s words and deeds should be regarded not as his
own, but as God’s. The word and the act are to be of the ability which God
gives, that in it all God may be glorified. Of necessity this condition can
obtain only through the Holy Spirit.
27. In this point – the glorification of Christ – do the true Christians distinguish themselves from false
Christians, hypocrites and factious spirits, who likewise triumphantly boast of
the Spirit and of their divine office. But the vanity of their boasting is
evident from the fact that they do not hold to the doctrine that glorifies
Christ, but preach that which leads to other evils and deceives; yes, which
condemns and persecutes the right doctrine and the true
faith of Christ. Further evidence of the emptiness of their boasting is
apparent in the fact that they have no conscious testimony that they serve Christ,
nor can their followers give assurance on the same
point. You have here the clear sentence of Paul declaring this class devoid of
the Holy Spirit and thus separated from the true
Church and from Christians. He exhorts us to be on our guard against them, and
would bring Christians together in one faith and under one Lord and Spirit. Now
he teaches how to employ rightly the manifold gifts of a united Church for the
general benefit of its members.
“Now there are
diversities of gifts, but the same Spirit.”
28. “In former time, when you were heathen, you followed
many kinds of idolatrous worship, many doctrines and spirits; but it was only a
divided religion, and representative of blindness and error. Now, however, you
possess various beautiful divine gifts and offices. These are mutually related
and all emanate, not from man’s reason or faculties, but from the one true God. They are his work – the expression of his power.
Notwithstanding the dissimilarity of gifts, offices and works, of a certain
order in one and otherwise in another, many and few, great and small, weak and
strong – notwithstanding all, we are not to divide the Spirit, God and faith;
we are not to create factions, exalting this individual or that one solely
because of his gifts, and despising others. All gifts are direct from one God,
one Lord, one Spirit, and to serve the same purpose – to bring men to the
knowledge of the one God and to build up the Church in the unity of faith.
Therefore, you are united in the one doctrine, your object being to serve God
and the Church in a harmonious way.” This verse is briefly the substance of all
that follows in the text.
THE TRINITY
29. Paul presents three different points: “Diversities of
gifts, but the same Spirit;” “diversities of
administrations, and the same Lord;” “diversities of workings, but the same
God.” Unquestionably, Paul touches the article of faith concerning the Trinity,
or three persons in the Divine Essence, and shows that both Christ and the Holy
Spirit are true God and yet different in person from
the Father and from each other. He teaches the same elsewhere
( 1 Corinthians 8:5-6), saying: “For though there be that are called
gods, whether in heaven or on earth; as there are gods many, and lords many;
yet to us there is one God, the Father, of whom are all things, and we unto
him; and one Lord, Jesus Christ, through whom are all things, and we through
him.”
30. In the text before us, the apostle likewise distinguishes
the three – one God, one Lord, one Spirit. He assigns to each the particular
operation whereby he manifests himself. One is God the Father, and from him as
the origin and first person emanates all power. Another is the Lord, Christ the
Son of God, who as the head of the Church appoints all offices. The third is
the Spirit, who produces and dispenses all gifts in the Church. Yet all three
are of one divine, almighty and eternal essence. They are of the same name, and
are truly one since God must be an indivisible essence. To each individual is
attributed only the characteristics of the Divine Majesty. As he who is the
source of all operative power in the Church and in the entire creation is true God; so also must the Lord who appoints all offices,
and the Spirit who confers all gifts, be true God. No creature is able to
impart spiritual offices and gifts; that is impossible to any but God. These
three – God, Lord and Spirit – are not Gods of unlike nature, but one in divine
essence. The Lord is no other God than God the Father; and the Spirit is none
other than God and the Lord. But more on this topic
elsewhere.
SPIRITUAL GIFTS
SPECIFIED
31. The names and nature of the spiritual gifts, the apostle
here specifies. He names wisdom, knowledge, prophecy, power to discern spirits,
capacity to speak with tongues and to interpret, extraordinary gifts of faith,
and power to work miracles. “The word of wisdom” is the doctrine which teaches
a knowledge of God, revealing his will, counsel and design. It embraces every
article of belief and justification. The world knows nothing of this loftiest,
most exalted gift of the Spirit.
THE WORD OF
KNOWLEDGE
The “word of knowledge” also teaches of the outward life and
interests of the Christian: how we are to conduct ourselves toward all others,
making a profitable use of the Gospel doctrine according as necessity of time
and person demands; it teaches us the wisest course toward the weak and the
strong, the timid and the obstinate.
THE GIFT OF
PROPHECY
The gift of prophecy is the ability to rightly interpret and
explain the Scriptures, and powerfully to reveal therefrom the doctrine of
faith and the overthrow of false doctrine. The gift of prophecy includes,
further, the ability to employ the Scriptures for admonition and reproof, for
imparting strength and comfort, by pointing out, on the one hand, the certainty
of future indignation, vengeance and punishment for the unbelieving and
disobedient, and on the other hand presenting divine aid and reward to godly
believers. Thus did the prophets with the Word of God, both the Law and the
promises.
THE GIFT OF FAITH
32. Paul is making mention of gifts not common to all. Only
to certain ones are they given, and the gifts in themselves are unlike. “To
another faith,” he says, “to another workings of miracles, and to another
prophecy.” In “faith” here the reference is not to ordinary faith in Christ
which brings justification before God and forgiveness of sin; such faith is
essentially the property of every Christian, even if they do not possess the
particular gifts here enumerated. Paul is speaking of a particular virtue or
power of the Spirit operating in the Church, whereby certain ones can effect
great and glorious things by reason of their remarkable and confident courage;
as instanced in Paul’s words later on ( 1 Corinthians
13:2), “If I have all faith, so as to remove mountains.” To work such wonders,
a very strong and sure faith is certainly necessary. An unwavering, vigorous,
courageous faith may accomplish a special work in the name and power of Christ
although the worker may not himself be truly repentant nor possess the right
kind of faith to secure forgiveness of sins and grace in Christ. He may be a
hypocrite, a false saint. Christ says ( Matthew 7:22),
“Many will say to me in that day, Lord, Lord, did we not prophesy by thy name,
and by thy name cast out demons, and by thy name do many mighty works?” It is true that such gifts are exercised, such works performed, in
the name of Christ, and that the gifts are granted to none but individuals in
the Church of Christ, and yet the possessor may not be altogether righteous,
may even be a false Christian. For the effects wrought do not emanate from the
individual but from the office he represents, being the operation of the Spirit
given in behalf of the Church. Thus, as occupants of the office and by virtue
of the Church, these persons perform many and great works, benefiting not
themselves but others.
33. Paul says of all these, “There are diversities of gifts,
but the same Spirit,” by way of admonishing us against creating sects. The
Spirit is equally effective through him whose gifts are few and less
significant and through him of remarkable gifts. And as with gifts, so it is
with workings and ministrations.
MEANING OF
“WORKINGS”
34. The term “workings,” or operations, has reference to
remarkable works of God wrought through certain individuals in an exceptional
way. For instance, he grants to Paul a ministerial office of unusual influence:
Paul is permitted to convert more souls than other
apostles, to perform more wonders and accomplish more. He says himself ( 1 Corinthians 15:10) that by the grace of God he
labored more abundantly than all.
MEANING OF
“ADMINISTRATIONS”
35. The meaning of “administrations” is easily apparent.
Office is an ordained and essential feature of every government. It represents
various duties imposed and commanded by sovereign authority. It may have
reference to the duties enjoined upon a society collectively, in the service of
others. There are various offices in the Church; for instance, one individual
is an apostle, another an evangelist, another a teacher, as Paul mentions in
Ephesians
36. Not every Christian is obliged, nor is able, to execute
such duties; only upon certain ones are they enjoined. “Administrations” differ
from what Paul terms “workings” and gifts. There have ever been many Christians
who, though possessing the Holy Spirit, were not “administrators;” for
instance, virgins and wives – Agnes Anastasia and others – and martyrs, many of
whom wrought miracles and had other gifts. True, both gifts and workings are
imparted chiefly for the execution of Christian duties. It is essential here,
especially in the superior office of preaching, that the occupant be peculiarly
qualified for the place. The preacher must be able to understand and explain
the Scriptures and be familiar with the languages. It is necessary to the
effectiveness of his labors that he be accompanied by God’s operative power.
Thus the three – gifts, workings, administrations are harmonious features of
one divine government in the Church; Christ is the Lord, who regulates and
maintains the offices, while God works and the Holy Spirit bestows his gifts.
DIVERSITY OF GIFTS
NO REASON FOR SECTS
37. As we said, offices are many and varied, even as one
gift is greater than another, an apostle, for instance, is superior to a
teacher or expounder, while the office of a baptizer is inferior to that of a
preacher. Yet notwithstanding, we are to remember, Paul says, that all are
ordained of the same Lord, and the occupant of a superior office is not to
consider himself any better by reason of his position and to despise others. He
must bear in mind that all serve the same Lord, the least as well as the
greatest, and consequently the holder of the inferior office is not necessarily
inferior with his Lord, nor the executor of the higher office greater with him.
Christ is ever Lord of all; one belongs as much to his realm as another.
Therefore he will have no divisions and sects over this point; rather he wills
that such diversity of gifts and offices be promotive of unity.
38. When I preach and you listen, we are not exercising the
same gift and office, yet you as truly serve Christ by listening as I by
preaching. If you preach, explain the Scriptures, baptize, comfort or aught
else, through you works the same Christ who works through another. All is
wrought in obedience to the order of him who commands me to hear his Word as
well as to preach to you, and to exercise the same faith and Spirit with you.
Thus all alike praise the one Lord. You say, “The Word I hear is the true Word of God,” and I as a preacher prove and declare the
very same thing. When I baptize, administer the Sacrament or absolve, and you
accept my administrations, we are both engaged in the service of the same Lord
and harmoniously execute his command. You and I, however, so far as office and
gifts are considered, may be of different capacities.
39. A peculiarity of the Christian profession, and the chief
point of distinction between Christians and the heathen, is their recognition
of the fact that workings, offices and gifts are of God, Christ the Lord and
the Holy Spirit. The world does not perceive this truth, though it, too, enjoys
the gifts of God. For God remembers all his creatures, though, like swine that
enter the trough on all fours with no thought but of eating and rooting
therein, not even lifting their eyes, they cannot raise their thoughts to the
source of all their good and have not a thought as to whom they should thank
for it. He who is not a Christian comes before God in an insensible and beastly
attitude. The world is but a pen of animals indifferent to the kingdom of God
and with no idea of gratitude for his rich beneficence, his gifts for body and
soul. The worldly seek only their husks and their troughs. To these they cleave
like fattening swine intended for slaughter. Jeremiah (
Jeremiah 12:3) says concerning the ungodly, who with great satisfaction
persecute the righteous: “Pull them out like sheep for the slaughter, and
prepare them for the day of slaughter.”
40. God gives the ungodly mighty kingdoms, riches, lands and
houses, making them to enjoy greatness and abundance. But when the swine are
fed and fat, the question of bacon and sausage introduces a struggle. A
slaughterer – a sausage-maker – appears, perchance, to slaughter the swine in
their sty; one comes desolating the country, overthrowing the kingdom,
destroying people and all; for, desiring to be but swine, the people must be
destroyed like swine. Even though the world have personal knowledge of such
punishment, it continues its course so long as possible – until the slaughterer
comes. Swine remain swine; they are capable of standing ever unmoved by their
trough, one perfectly indifferent if another be struck dead before its eyes.
Christians Recognize the Divine Source of Their Gifts.
41. Christians, however, though obliged to live among swine
and to be at times trampled under foot and rooted about, have nevertheless
surpassing glory; for they can look up and intelligently behold their Lord and
his gifts. They are not of the pen of swine intended only for slaughter; they
know themselves children of God, adorned by him with gifts and graces not
merely temporal. They are conscious that, having given them body and life – for
these they realize are not of their own obtaining – he will also supply their
further needs, providing for them forever.
42. Christians are able to recognize even God’s least
blessing as most precious, as truly excellent; not only because it comes from
him, but because of its inherent value. No one who recognizes even temporal
blessings would give an eye, or a less important
member of the body, to redeem the riches of the entire world. How much loftier
and more precious to the Christian are the spiritual
gifts concerning which Paul here speaks – gifts bestowed as means unto
salvation! The baptizing of a child or the absolution of a penitent makes no
great show, but were the office viewed in the true
light, the bestowed treasure rightly appreciated, all the officers, authority
and riches of kings and emperors would be nothing at all in comparison.
43. Regarding the baptizer – who may be a woman even – and
the baptized, we certainly can see nothing wonderful. The humanity in the case
does not effect any great work; the work is wrought by him who is God, Lord and
Spirit. It is he who gives to the office power and greatness above that of all
emperors, kings and lords, however inferior the instrumentality – the occupants
of the sacred offices. By these ministrations souls are won from the devil,
snatched out of hell and transformed into saints blessed forever. Person and
office may be apparently inferior, but the office is of God and God is no
inferior being. His greatness cannot be equaled by a hundred thousand worlds.
He accomplishes things incomprehensible to the world and impossible to angels.
The combined efforts of all creation could not produce baptism. Were the world
to unite in baptizing an infant, the infant would receive no good therefrom
unless God the Lord commanded the deed. Let the Sultan be many thousands of
times more powerful than at present and he could not,
with all his riches, his dominion and peoples, free himself or any other from
the power of the least sin. He could not effectively pronounce the absolution,
“God has forgiven you your sins.” For the Sultan has neither gift, office nor
work; indeed, he knows nothing about them. They belong to God alone, though
human mouths and hands are instrumental therein.
44. Note why Paul boasts of the fact that God bestows such
great blessings. It is that Christians may discern them and thank him; and that
such discernment may lead them to serve one another in humility, with mutual
faith and love, each one learning to praise God fervently wherever he beholds
God’s gifts and offices operative in the Church, and to esteem them as he would
esteem God himself. For, unquestionably, none would possess office and gifts
had not God ordained and bestowed them.
45. How we have exalted our own nonsense – pilgrimages,
cloisters, cords, cowls, running to the dead in the wilderness and so on! But
to what purpose? What benefit have we derived therefrom, notwithstanding we
walked until our feet were bleeding, and watched and fasted and tormented
ourselves to death? Such a life, it is true, may be
called holy, divine, yet it is not at all the gift, the work, the office, of
God. No God, no Lord, no Spirit, is in that practice. God has nowhere commanded
such a life. We have devised it and may reward and help ourselves for so doing.
We cannot boast his authority for it nor find divine comfort therein. But the
discerning Christian can with satisfaction boast on this wise: “My baptism or
my absolution is not of my own devising or ordaining, nor of another man’s. It
is of Christ my Lord. For here is his command ordaining the office: ‘Go ye
therefore, and make disciples of all the nations, baptizing them into the name
of the Father and of the Son and of the Holy Spirit.’ Matthew 28:19. Upon
authority of the office, work and gift here presented, I can boast and be
strong in faith against the devil and all the gates of hell; otherwise I cannot
withstand Satan for one moment. He would not be afraid of me and my works
though I should be able to boast of having lived seventy years as a member of a
holy order, serving God every day and hour, praying, fasting, and so on.”
46. The devil hurls both person and work, as he finds them,
into the abyss of hell. If he ask you where God has commanded such works as
yours, you have no answer. But let him hear you boast in the confident faith
God’s command inspires: “I have received from Christ my Lord baptism and
absolution; of this I am certain, and what I do is done at his command and by
his power” – let him hear that and he is forced immediately to leave you. He
must flee, not from your person or works, but from Christ’s office and gifts
found with you.
47. Paul presents these thoughts to teach us what we
Christians have from God in the three forms, blessings superior to those
enjoyed by all others in the world. The apostle would have us be grateful for
these things and make use of them in a spirit of Christian love. He desires
that the possessor of gifts devote them to the service of others. He teaches we
are to honor God in the gifts another possesses; that we are highly to esteem
them, remembering they are not of man’s production, not wrought of man’s
ability or skill, but are the offices, gifts and works of God. They are not the
inferior and trivial things they seem to the world because making no show and
noise. God does not give unredeemable coin or empty
shells and mere husks. His gifts and works in his Church must effect
inexpressible results, taking souls from the jaws of the devil and translating
them into eternal life and glory.
Tenth Sunday after
Trinity;
Luke 19:41-48
The Prophesy of the Destruction of
__________
King James
Version
Luke
19:41-48
And when he
was come near, he beheld the city, and wept over it, Saying, If thou hadst
known, even thou, at least in this thy day, the things which belong unto thy
peace! but now they are hid from thine eyes. For the
days shall come upon thee, that thine enemies shall cast a trench about thee,
and compass thee round, and keep thee in on every side, And shall lay thee even
with the ground, and thy children within thee; and they shall not leave in thee
one stone upon another; because thou knewest not the time of thy visitation.
And he went into the temple, and began to cast out them that sold therein, and
them that bought; Saying unto them, It is written, My
house is the house of prayer: but ye have made it a den of thieves. And he
taught daily in the temple. But the chief priests and the scribes and the chief
of the people sought to destroy him, And could not
find what they might do: for all the people were very attentive to hear him.
1. This Gospel presents that which
took place on Palm Sunday, when Christ rode into
2. Now you have often heard what the
Word of God is, what it brings us, and what kind of scholars it has. Of all
this nothing is said here. Only the punishment and distress which shall come
upon the Jews because they would not recognize the time of their visitation,
are here described. And let us well consider this, because the time of their
visitation also deeply concerns us. If they are punished who do not know the
time of their visitation, what will be done to those who maliciously persecute,
blaspheme and disgrace the Gospel and the Word of God? However, here he only
speaks of those who do not know it.
3. There are two methods of
preaching against the despisers of God's Word. The first is by threats, as
Christ threatens them in Mat.
4. The other method the Lord gives
here when he weeps, and shows his sympathy for the poor blinded people, and
rebukes and threatens them, not as the hardened and stubbornly blind; but when
he melts in love and compassion over his enemies, and with great heartrending
pity and cries, he tells them what shall befall them, which he would gladly
prevent, but all is in vain. In the passage just quoted, Mat. 11:21-24, where
he rebukes them, he does not treat them in love, but in the severity of faith.
However here, it is all sincere love and mercy. This is worthy of our
consideration.
5. First, as he approached the city
they went before and followed him with songs of great joy, saying: ”Hosanna to
the Son of David!” and spread their garments in the way and cut branches from
the trees and strewed them in the way; the whole scene was most glorious. But
in the midst of all this joy he begins to weep. He permits all the world to be
joyful, while he himself was bowed with grief, when he beheld the city and
said:
”If thou hadst known in this day, even thou,
the things that belong unto peace! but now they are hid from thine eyes.”
6. As though he would say: Oh, if
you only knew what belongs to your peace, that you might not be destroyed, but
be preserved with both temporal and eternal peace, you would yet this day
consider, and redeem the time! And now it is high time for You to know what is
for your highest welfare. But you are blind, and will neglect the opportunity,
until there shall be neither help nor counsel. As though to say: Here you
stand, firmly built, and within you are strong and mighty men, who, secure and
happy, think there is no danger! Yet, about forty years more, and you shall be
utterly destroyed The Lord plainly says this in these words:
”For the days shall come upon thee, when thy
enemies shall cast up a bank about thee, and compass thee round, and keep thee
in on every side and shall dash thee to the ground and thy children within
thee; and they shall not leave in thee one stone upon another; because thou
knowest not the time of thy visitation.”
7. But the Jews were stubborn, and
depended on God's promises, which they thought meant nothing else
than that they should continue forever. They were secure, and vainly thought:
God will not do such things to us. We own the temple; here God himself dwells;
besides we have mighty men, money and treasures enough to defy all our enemies!
For even the Romans, and the emperor after he had conquered the city, confessed
that the city was so well and firmly built, that it would have been impossible
to take it, had God not especially willed it. Therefore they trusted in their
own glory, and built their confidence on a false delusion, which finally
deceived them.
8. The Lord, however, saw deeper
into the future than they when he said: 0,
9. God caused his threats to be
executed even thus, that the city was besieged at the time of the Easter
festival, when the Jews were assembled within the walls of Jerusalem from every
land, and as the historian Josephus writes, there were together at that time
about three million people. This was an enormous multitude. Only one hundred
thousand people would have been enough to crowd the city. But all this great
multitude God in his wrath intended to bake, melt and weld together into one
mass of ruin. Yet, the Apostles and Christians were all out of the city, they
had withdrawn into the
10. And as some Jews were such
rogues as to swallow their money so that it could not be taken from them, the
soldiers thought that they all had swallowed their money; therefore they cut
them open by the thousands, hunting for it. The slaughter and destruction were
so great, that even the heathen were moved to compassion, and the emperor was
forced to give orders no longer to destroy them, but to take them prisoners and
sell them as slaves. The Jews then became so cheap, that thirty were sold for a
penny; and thus they were scattered throughout the whole world, and were
everywhere despised as the vilest people on earth, and thus they are everywhere
regarded at the present day, everywhere dispersed, without a city or a country
of their own, and they can never meet again as they vainly believe to establish
their priesthood and kingdom. Thus God avenged the death of Christ and all his
prophets, and paid them back because they knew not the day of their visitation.
11. Here let us learn a lesson, for
this concerns us, not us alone who are here present, but the whole country of
12. But we will act just like the
Jews, and care nothing for it, until all help and counsel are lost forever. Now
we might check it, for now it is high time for us to know what is best for us,
and accept the Gospel in peace, while grace is brought, and peace is offered
unto us. But we permit one day after another, one year after another to pass,
and do even less than formerly. No one prays now, no one is in earnest. When
the time is past, prayers will be of no avail. We do not lay it to heart, and
think we are safe, and do not see the awful calamity which has already begun,
and are not aware that God so dreadfully punishes us with false prophets and
sects, which he sends us everywhere, and who preach so securely as though
they had swallowed the Holy Spirit
whole. Those whom we had thought were the very best among us, go to work and
lead the people astray, until they scarcely know what to do or leave undone.
13. But this is only a beginning,
although it is frightful and terrible enough. For there is no greater distress
and calamity than when God sends us sects and false spirits, because they are
so impudent and daringly bold, that they are really to be pitied. On the other
hand the Word of God is such a great treasure, that no one can sufficiently
comprehend its worth. For God himself considers his treasure immensely great,
and when he visits us with his grace, he earnestly desires that we should
gladly and freely accept it, and does not compel us as he is able to do, but it
is his will that we should gladly obey it from choice and love. For he does not
wait until we come to him, but he comes first to us. He comes into the world,
becomes man, serves us, dies for us, rises again from the dead, sends us his
Holy Spirit, gives us his Word, and opens heaven so wide that all men can
enter; besides he gives us rich promises and assurances that he will care for us
in time and in eternity, here and there, and pours out into our bosoms all the
fulness of his grace. Therefore the acceptable time of grace is now at hand.
Yet, we neglect it, and cast it to the winds, so that he will not and cannot
give it to us.
14. For when we fall and sin in
other ways, he can better spare us and be lenient, he of course will spare us
and forgive; but when we despise his Word, it calls for punishment, and he will
also punish us, even if he delays a hundred years. But he will not wait that
long. And the clearer the Word is preached the greater the punishment will be.
I fear it will be the destruction of all
15. We, who have heard the Gospel
for a long time, ought earnestly to pray God that he continue to grant us
peace. The princes and officers want to settle everything with the sword, and
too impudently interfere with God's office, until God himself shall smite them
down. So it is high time faithfully to beseech God to permit his Gospel to be
further spread through
16. But we act just like the Jews, who
cared more for the belly than for God. They were more concerned how to fill
their stomachs than how to be saved. For this reason they have lost both, and
have been served just right. Because they would not accept eternal life and
peace, God took their bodily life, so that they have lost both body and soul.
They also immediately put forth the excuse, just as our own people do today. We
would of course gladly accept the Gospel, if it would not place our bodies and
property in jeopardy, and if thereby we would not hazzard the loss of our wives
and children. For the Jews said, if we believe in him, the Romans will come and
take away both our place and nation, John
17. We pass over these and many like
passages, and besides despise them, and depend only on what we have in our
banks, and how we may keep our purses filled, and do not consider that God has
also given us what we have, and will still give us more; nor do we consider
that when we lose God, the stomach will also be lost. Therefore we are served
just right in losing both the creator and the creature besides.
18. But believers in God risk all in
him and transfer all things into his care, for him to do according to his
pleasure, and think thus: God has given you your home and wife, you have not
produced them Yourself; now because they are God's, I will entrust them all to
his care, he will keep them from all harm. I must otherwise leave all at any
rate, therefore I will bravely trust him with them, and for his sake give up
all I have. If God wants me here, he will give me other treasures, for he has
promised to give enough for this life and for the life to come. If he does not
want me here, I owe him a death, which will bring me into eternal life; when he
calls me, I will go trusting in his Word.
19. Whoever is not thus disposed,
denies God, and must at the same time lose both, the present and the eternal
life. The belly with its foul odors is our God, and prevents us from clinging to
God's Word. First, I will be certain how I shall feed, and where my supplies
are. The Gospel says: Trust in God; and your stomach shall most certainly be
provided for, and have enough [without believing or trusting in it]. But if I have only five
dollars they give me so much courage to think I have anyhow enough food for ten
days, that I trust in such limited provisions, and do not trust God who fed me
hitherto, that he will care for me tomorrow.
20. Is it not a shameful vexation or
calamity that I trust in a penny that I will have something to eat tomorrow?
How contemptible this carcass! Shall a penny have more weight in my heart and
give me more courage than God himself, who holds heaven and earth in his power,
who gives us the air we breathe and the water we, drink, who makes our corn to
grow and gives us all things? it is so scandalous that it cannot be uttered,
that God should not amount to as much with us as a hundred guilders. Why not
think that God, who has created me, will surely feed me, if he wants me to
live? If he does not want this, very well, I shall be satisfied.
21. Yes, says the stomach, I find no
God in my chest! You silly donkey, who assures you that you will live tomorrow?
You are not certain whether you will have a belly tomorrow, and you want to
know where to find the bread and the food! Yes, you have a fine assurance! When
our hearts are thus prompted, we see what a government of hell there would be
on earth; yes, it would be the devil himself. Is it not a thing most
abominable, that God who feeds so many mouths, should be held in such low
esteem by me, that I will not trust him to feed me? Yea, that a guilder,
thirty-eight cents, should be valued more highly than God, who pours out his
treasures everywhere in rich profusion. For the world is full of God and his
works. He is everywhere present with his gifts, and yet we will not trust in
him, nor accept his visitation. Shame on thee, thou cursed world! What kind of
a child is that, who cannot trust in God for a single day, but trusts in a
guilder?
22. Now, I think, we see what the
world is, how on account of the belly the world despises God, and yet must lose
the belly together with body and soul. Oh, what
godless people we are, and yet we are to spit upon or despise the world.
If one would consider that he is such a godless wretch, that he cannot trust in
God, he would not wish to live. Only choke away; for as captives we stick too
deeply in the old Adam. The world is hell in prospect, yea, the real
23. For this reason Christ
admonishes us with tears to know our salvation and accept his visitation, that
the calamity may not follow, which will surely come upon those who do not accept
it, who are secure, until swift and sudden destruction comes upon them. May God
give us grace, that we may know ourselves! The Gospel further reads:
”And he entered into the temple, and began to
cast out them that sold, saying unto them: It is written, And my house shall be a house of
prayer; but ye have made it a den of robbers.”
24. This is the second part of our
Gospel, where the Lord takes hold of matters in earnest with his powerful hand,
when he goes into the temple and casts out those who bought and sold there. For
the first part was nothing but an admonition and incentive unto faith. Here the
Lord now tells us what the
25. But we must rightly understand
this expression, that the city of
26. It is true that God himself has established
the temple at
27. That we have imitated the Jews
and built so many churches, would be well enough, if we had done it in order
that the Word of God might be preached there; for where the Word goes there God
is present, and looks down from heaven and pours out his grace. Therefore he
says to the Jews here: I will not that you should make out of my house a den of
robbers. For there were money changers in it who sold sheep and oxen, that
strangers might buy them for their offerings in divine service. Why then does
he call it a den of robbers? Surely, he gives it a scandalous name. He does it
however because they no longer appreciate the house as the house of God, but as
a market house; that is, the priests did not inquire how the Word of God was
preached in it, although they sang, they babbled and read the prophets and
Moses; but God cares nothing for such a murmuring of Psalms; that belongs to
children.
28. They did just as our priests and
monks do now, who have also made dens of robbers of our churches and cloisters,
and have preached poison, and held masses only that the people might give them
money and presents for holding them that they might thus fill their stomachs.
They made the church a market house, in which they carried on their idle talk,
corrupted and destroyed the sheep of God's pastures by their scandalous false
doctrine, that it may well be called a robber's den for the soul. This title we
should write on all churches in which the Gospel is not preached, for there
they mock God, destroy souls, banish the pure Word and establish dens of
murder; for he who listens to their words must die. Oh, how shamefully we have
been deceived! Now, however, we should praise God, that this Word again brings
us life, drives out the murderers, and teaches us how to pray aright; for an
honest heart must pray, not with the mouth, but with the heart.
29. Thus we have heard the second
part of our Gospel, how Christ drove out the merchants that pandered to base
appetites, and made room for his Word. It would be a good thing, in this same
way to cleanse our cloisters, and turn them into schools or preaching places;
if this is not done they will be and continue to be nothing but dens of
robbers; for if Christ calls his own house a den of robbers, how much more will
our churches and temples, not consecrated by God, be called dens of robbers?
30. I have often requested you to
pray God to turn his wrath and restrain the devil now in the world. For you
have undoubtedly heard of the great calamity, how many have been slain in the
insurrection. We fear they have all been lost, for God requires obedience, and
has himself pronounced the sentence, Mat. 26:52: ”For all they that take the sword
shall perish with the sword.” The devil has taken possession of the world, who
knows when our turn will come. Therefore let us pray that God's kingdom may
come and Christians may be multiplied, that he send wise and intelligent
ministers to care for the people and listen to their wants. He who knows the
gift of God prays for others who have not yet heard the Word, it is high time
to do so. [Pray the Lord's Prayer.]
31. Well, wherever this calamity
begins and prevails, that the people maliciously despise the day God visits us
with his Word and grace, for the sake of the belly and a little temporal
benefit and advantage; there must follow as a consequence of such treatment the
final punishment and wrath of God, who will utterly destroy them, remove the foundation
of their trust, and overthrow the country and the people, so that both temporal
and eternal interests go down together. For how shall he otherwise treat us,
because of our scandalous ingratitude for his great love and mercy which he
publicly declared unto us by his gracious visitation? How shall or can he do
more for us, while we with wantonness and defiance spurn his help, and ever
struggle and strive after wrath and destruction? For if those are not free of
punishment who transgress the law and sin against the ten commandments; how
much less will he permit those to go unpunished, who blaspheme and despise the
Gospel of his grace, Seeing the law by far does not bring as many good things
as the Gospel?
32. If we will not wish to enjoy
this happy day which he gives us unto grace and our salvation, he can also
instead permit us to see and experience
nothing but the dark and terrible night of all affliction and misfortune. And
since we will not hear this precious Word and the proclamation of peace, we
will be forced to hear the devil's cry of murder ring in our ears from every
direction. Now is the time for us to know the day, and well employ the rich and
golden year, while the annual fair is before our very doors, and acknowledge
that he has severely punished us. If we neglect it and allow it to pass, we can
never hope for a better day or expect any peace; for the Lord, who is the Lord
of peace, will be with us no longer.
33. But if Christ be no longer with
us, our hope will vanish; and wherever this beloved guest is rejected, and his
Christians no longer tolerated, government, peace and everything shall perish,
for he too desires to eat with us, to rule and to provide bountifully. However,
he desires also to be known as such a Lord, in order that we may be thankful to
him, and also permit this guest and his Christians to eat with us, and give him
his due tribute; if not, we will then be forced to give it to another, who will
so thank and reward us for it, that we shall not be able to retain a bite of bread
or a penny in peace. But the world will not believe this, just as the Jews also
would not believe it, until they experienced it, and faith came to their
assistance. For God has ordained, that this Christ shall be Lord and King upon
the earth, under whose feet he has put all things, and whoever would have peace
and good days, must be kind and obedient to him, or he will be dashed to pieces
like a potter's vessel. Ps. 2:9.
THE SECOND PART OF THIS GOSPEL.
”And he entered into the temple, and began to cast
out those that sold, saying unto them: It is written, And my house shall be a house of
prayer, but ye have made it a den of robbers.”
34. Here he shows the aim of his
great activity, and what concerns him most of all, which was also the cause of
his weeping. It is indeed a terrible history, that he who so recently wept out
of great sympathy and compassion, so soon can change and come forth in great
anger, (for our beloved Lord burns with great devotion and zeal), and goes into
the temple as in a storm, and strikes with his uplifted arm as the Lord of the
temple, of course with an excellent and warm spirit by which he is moved,
beholding the chief cause of distress and the destruction, of which he spoke
and over which he wept; namely, that the chief government, which should be
God's own and be called his temple, is all perverted and desolate, God's Word
and true worship entirely suppressed and corrupted, even by those who would be
leaders and teachers of the people, on account of their disgraceful greed and
their own glory. He would say by this: Yes, it is this, that will completely
bring on the calamity, and make an end of everything among this people.
35. Therefore, as merciful and
compassionate as he showed himself to be to the poor multitude of people who
are so wretchedly misled to their destruction; so great was the anger he showed
against those who are the cause of this destruction. Otherwise he did not often
resort to physical force and cause an uproar, as he does here, so that it is a
strange act for an excellent and kind man, so full of love. But the cause of it
is the great and powerful zeal and fervency of Spirit, which sees whence all
affliction and sorrow come, namely, because the true worship of God is
abolished and the name of God is so blasphemed that it is used merely for a
show.
36. For the temple and the whole
priesthood were ordained for the purpose of enforcing God's Word, to praise his
grace and mercy, etc.; and to testify to this and thank him for his Word by an
external worship of offerings. However, they did not teach praise and
thanksgiving to God, but instead they perverted it into the doctrine of monks
and works, so that with such offerings one merited the grace of God, and if
they only offered a great deal, God would give them heaven and every good thing
on earth. And hence they built their hopes for everything, which they ought to
look for out of pure grace and mercy of God, on their own works and merits. And
besides they were misled so far in the
devil's name, that their avarice set up there in the temple tables for bankers
and counters for traders in doves and all kinds of cattle used for offerings,
so that those coming from distant lands and cities could find enough there to
purchase, or if they had no money, they might barter for or borrow it, so that
there might by all means be as many and as great offerings as possible. Thus
under the name of divine worship the true worship of God was overthrown and
rooted out; and they substituted for God's grace and goodness their own merits,
and for his free gift their own works, which he was obliged to accept from us
and thank us for them, and allow himself to be treated as an idol, compelled to
do what pleases us, be angry or laugh, just as we wish it; and besides satiate
their outrageous greed, by such idoltrous doings, and without any sense of
shame carry on a public annual fair.
37. Just as our Pope's crowd,
priests and monks, also did, who taught nothing but to trust in human works, and
on this doctrine constructed everything in their church government, so that the
people are compelled to purchase these things from them, who thus established a
daily public fair over the whole world. And nothing was omitted that could be
made to serve their greed, and for money they sold God, Christ, the Sacrament
of the mass, absolution, and forgiveness of sins, the loosing and binding key.
And to this must be added their own invented human nonsense, which they pretend
is divine worship, such as the brotherhood of monks, and their own superfluous
merits; yea, even to put upon the dead a monk's hood and cords; likewise the
bishop's and priest's nasty oil, all kinds of bones of the dead which they call
holy, letters of indulgence to eat butter, married women, children of priests
and the like. All this had to bring and yield them money daily.
38. And especially the great rat
king at Rome with his Judas purse, which is the great money gulch that in the
name of Christ and the church has appropriated to itself all the possessions of
the world. For he has reserved unto himself the power to forbid whatever he
pleased and again to allow it for money, even to take and give kingdoms,
whenever and as often as he pleased, and taxed lords and kings as it suited
him. This is a much more infamous and barefaced perversion of the temple of God
into a house of merchandise, than was perpetrated by the Jews at Jerusalem. For
it belonged to Antichrist, as is prophesied of him, to levy and collect for
himself the treasures of the world; and St. Peter speaking of such a hoard in 2
Pet. 2:3 says: ”And in covetousness shall they with feigned words make
merchandise of you: whose sentence now from of old lingereth not, and their
destruction slumbereth not.”
39. Therefore Christ is justly angry
at such desecration of his temple by these bloated misers, who do not only
despise and forsake the true worship of God, but also per vert it and trample
it under their feet. And thus they truly make out of the temple which God
ordained for the purpose of teaching the people the Word of God and guiding
them to heaven, nothing but a den of robbers, where nothing but the destruction
and the murder of immortal souls take place, because they silence God's Word,
through which alone souls can be saved, and instead they are fed on the devil's
lies, etc. This is truly the chief sin and principal cause, why the Jews with
their temple and all they had, deserved to go to destruction and ruin. For, as
they destroyed the kingdom of God itself, he will no longer build up their
kingdom for them. Wherefore he says: Because you go to work, and instead of my
kingdom you build the kingdom of Satan, so will I also work against you, and
will destroy everything utterly, that I have built for you. This is an example
he began to do on that very day when he rushed among them in the temple, as his
last public act before his death, which after his departure the Romans would
effectually complete; namely, they with all they had would be totally swept
away, as he cleanses his temple of them, that they may no more possess either
their worship, temple nor priesthood, country or people. 40. He has, God be praised, even commenced to
overthrow our idols and spectres, and Popery's abominable merchandise of
perfidy, and to purify his churches through the Gospel, also as a prelude, that
it may be seen that he will also make an end of them, as before our eyes they
have already begun to fall, and they must daily fall more and more, and they
will be much more horribly dashed to the earth and everlastingly destroyed,
than the Jews were destroyed and exterminated, because theirs is still a much
more shameful abomination. This shall first properly begin when the Gospel has
departed on account of their disgraceful, horrible blasphemy; but it will
finally come to an end on the last day and be completely and forever destroyed.
41. Let Germany, which, praise to
God, now has the Gospel, beware, that she may not meet the same fate, as it
already so strongly everywhere indicates she will. For we dare not think that
the contempt and unthankfulness, which are gaining control among us as great as
among the Jews, will remain unpunished. After that he will let the godless
world complain and cry: If the Gospel had not come, such things would not have
come upon us; just like the Jews at Jerusalem blamed all their calamities to
the preaching of the Gospel, and they themselves at the risk of their own necks
prophesied that if Christ with his Gospel should continue, the Romans would
come and take away their place and nation. And afterward also, even the Romans
blamed their destruction to this new God and new doctrine. Just as it is said
at present, since the Gospel has appeared things have never been right.
42. And thus it will also go with
the world; as its people despise and persecute God's Word, and become so
hardened and blinded, they will blame no one as the cause and merit of their
destruction but the precious Gospel itself; which nevertheless alone preserves,
thank God, what is still preserved; otherwise all things would long since lay
in one common heap of ruins. And yet it must bear the blame for everything that
the devil and his clans transact. Because people continue to blaspheme and will
not recognize what our sins deserve and the grace and mercy which we have in
the Gospel, God must thus repay such blasphemers, so that they become their own
prophets, and for a double wickedness receive a double reward. This premonition
has already gone forth, except that it is yet withheld on account of the
faithful few; just as he beforehand admonished the Jews by this example when he
cast those that sold and bought out of the temple, and afterwards went into the
temple himself and finally taught until the day of his death, and yet for a
time withheld as long as he could, and afterwards by his Apostles until they
would no longer tolerate them; so now we, who cleave to Christ, restrain
punishment as long as we live; but when these too shall lay down their heads,
then the world will realize what it once had.
Reference
to:
Das 15. Kapitel der 1.
Epistel S. Pauli an die Korinther.
Von
der Auferstehung der Toten.
1534
WA
36, 478-696
ELEVENTH SUNDAY
AFTER TRINITY
LUKE 18:9-14.
Contents:
The pharisee and the publican.
__________
King James Version
Luke 18:9-14
And he spake this parable unto certain which
trusted in themselves that they were righteous, and despised others: Two men
went up into the temple to pray; the one a Pharisee, and the other a publican.
The Pharisee stood and prayed thus with himself, God, I thank thee, that I am
not as other men are, extortioners, unjust, adulterers, or even as this
publican. I fast twice in the week, I give tithes of all that I possess. And
the publican, standing afar off, would not lift up so much as his eyes unto
heaven, but smote upon his breast, saying, God be merciful to me a sinner. I
tell you, this man went down to his house justified rather than the other: for
every one that exalteth himself shall be abased; and he that humbleth himself
shall be exalted.
1. This Gospel brings two extraordinary persons to our
notice, or two kinds of people from the multitude called the people of God, who
would be God’s servants and come before him seeking righteousness. And the two kinds
of righteousness, which are found on earth, are also represented; the one,
which makes a great show before all the world and in the eyes of men, and yet
before God it amounts to nothing, and is therefore condemned; the other, which
is not known among men, and yet before God it is called righteousness and is
pleasing in his sight. The one is that of the beautiful, proud saint, the
Pharisee; the other, that of the poor, humble, sorrowing sinner, the publican.
2. We also hear two wonderful, strange sentences of
judgment, wholly and entirely opposed to human wisdom and the whims of reason,
hard and terrible to all the world, which condemns the great saints as unjust,
and declares the poor sinners acceptable, righteous and holy. But, as the text
itself shows, he speaks of such saints who trusted in themselves to find a
righteousness in their own lives and works, which God was bound to respect; and
again of such sinners, who from their hearts desired to become? free from their
sins, and long for forgiveness and the grace of God. For nothing is said here
of that other great multitude in the world, who are like neither this publican
nor this Pharisee, who care nothing at all, either for sin or grace, but
continue in security and wickedness, without inquiring after any God, heaven or
hell.
3. Of the two kinds of persons among the Jews, the Pharisees
and publicans, we have sufficiently heard in another place, namely, that the
name Pharisee means the very first, most upright and pious people, who with all
earnestness endeavored to serve God, and to keep the law, as St. Paul also
boasts of himself, that before his conversion he was one of them, Philippians
3:5.
4. Again, the name “publican” among them meant a man living
in open sin and vice, and served neither God nor man, and was only busy to rob,
to oppress and harm his neighbor, as they were forced to do in their occupation
which they bought from the Romans for great sums of money, if they desired
fully to take advantage of it. In short, they were people who were regarded as
no better than public, godless heathen, even though they were Jews by birth, as
Christ also compares them to Gentiles, Matthew
5. It is indeed wonderful that Christ brings two such
persons together, who are so entirely different and the farthest removed from
each other; and still more wonderful, and even
offensive, that he expresses such weighty Judgments, wholly condemning the
Pharisee and declaring the publican just. Although he plainly speaks thus of
both, nevertheless he shows that he does not reject, nor desire to have
rejected such works of which the Pharisee here boasts; for he represents and
sets him forth as a beautiful saint, with works that are neither to be rebuked
nor punished, but that are good and worthy of praise, On the other hand he can
neither boast of nor praise the publican for his life and works, for he is
himself forced to confess before God, and to condemn himself as a sinner, and
can think of no good he has done. And yet Christ thus searches, proves and
examines both, and finds nothing good in the holy Pharisee, although he did
many costly works, not on account of the works, which in themselves are not
wrong; but because the person was not good but full of iniquity. While on the
other hand in the publican who hitherto had been a public, condemned sinner, he
now finds a real good tree and good fruit, although he does not shine forth with the great works of the Pharisee. Wherefore
let us in brief consider both persons.
6. First of all you must properly magnify and adorn the
Pharisee, as Christ presents him with his beautiful life; for here you have a
man who dares to stand before God, and praise his life in the divine presence.
This can never be intended as a false praise, but is meant in all earnestness
and truth. He appeals to himself as a witness, and is willing to announce
himself before God and be found in the true worship,
and give an account of his entire life, that it is spent in obedience to God.
He begins with the highest and first commandment, and shows himself as one who
worships the true and only God, and seeks first of all
his kingdom and his will; he confesses that he has everything from God, what he
is and lives, he brings all back to him and thanks him for all he has given
him, especially for. this particular grace and kindness that he preserves him
from sin and shame, that he is not like the public sinners and publicans, and
prays that God may preserve him in this, and further grant unto him his grace
and goodness. Here you see nothing but beautiful works of the first table of
the law, of all three commandments; for hereby he also observes the Sabbath,
because he goes into the temple only to seek God and to pray.
7. He later goes further into the second table, and purifies
his conscience before God and the world, in that he is not unjust, a robber,
adulterer, like the great major. ity of people. Here
the other five commandments are taken together, so that he is a man who can
boast of himself before all the world, that he has done no one wrong, violence
or pain, nor oppressed or offended against the fifth, sixth and eighth
commandments, and in this connection he dares to defy everyone to prove
anything different against him. Besides he has strictly kept the sixth
commandment, he has not committed adultery or led an unchaste life, but kept
his body in subjection and discipline, and also fasted twice every week, which
was not a false fasting, as that of our priests and monks chiefly is, but a
real fasting as the Jews observed from morning until evening, to the going down
of the sun. Above all this, that he was not only not unjust, nor an extortioner
of his neighbor’s goods and honor, but gave the tenth of all he had honestly
and fairly earned, and by this also yields his obedience to God, and gives for
the support of divine worship and the priestly office of all that God gave him,
and does not lay up anything in a niggardly or miserly spirit.
8. Here you view all the commandments together, and he
appears to the world a paragon of godliness, a fine, pious, godfearing and holy
man, who is to be applauded as a mirror and an example for the whole world,
that they might well desire, and it would indeed be well to desire, and the
world would be very lovely if it had many such people.
9. Now contrast the publican with this picture, and you will
see there is no resemblance to the holy Pharisee; for even his name at once
indicates that little virtue or honor can be found in him, and no one could
regard him as inquiring much after God or his commandments; and he does not
only fail to give any of his goods for the service of
God, but even publicly robs and steals from his neighbor; and in short he is a
man who with his sinful life is a public and known example; as the Pharisee
also informs him, that he is depraved and godless, his conscience is depraved,
and there is no good to hope from him.
10. Now how does it happen so contrary, that the Pharisee is
condemned of God and the publican is justified? Will God now speak and decide
against his own law, which justly prefers those who live according to it, to
those who live opposed to it in open sin? Or does God delight in those who do
no good and are nothing but robbers, adulterers and unjust? By no means, but we
have here quite another and higher law than the world or flesh and blood
understand, which looks deeper into the hearts of both these persons, and finds
in the Pharisee a great evil principle which destroys all that otherwise might
be called good, which the Evangelist calls, to trust in self and despise
others.
11. Such is the reproach of this fine man and rogue, who is
great before the world. Would to God that this one were the only one, and he
had not left so many children and heirs. For the whole world with the best
there is in it, is altogether drowned in this vice; it will not and cannot
forsake it. Where it knows of any good it possesses, it exalts itself, and
despises others who have it not, and exalts itself above God and man; and even
though they pretend to keep God’s commandments they transgress them, as St.
Paul says of his Jews, Romans
12. This Pharisee and those like him, with their fine
discipline and honor, which is truly an excellent, glorious and beautiful gift,
which must be praised and esteemed in the world above everything else as the
greatest gift of God, more beautiful than all other beauty and ornament, gold
and silver, yea, than even the light of the sun. Of him, I say, the sentence is
spoken, that before God he is worse than a robber, a murderer and an adulterer.
Whither shall we now go with this doctrine among the great multitude of this
world, whom we ourselves condemn on account of their public contempt of God and
all wickedness against God and the people, which also cries to heaven and
drowns everything that the earth can scarcely bear it?
13. Well, I said before, that the Pharisee is neither
censured nor condemned because he does the works of the law, or else we would
have to condemn God’s gift and his law, and praise the contrary. Yet this I
say, that here the person is placed before the judgment seat of God, and finds
it different there than before the judgment of this world, that although he has
indeed some beautiful, praiseworthy gifts, yet a great blot of shame cleaves to
them, because he misuses these gifts, and in God’s sight is entirely destroyed
by them. For with these gifts he is here accused of transgressing against both
God and man, against both tables of the law. For in the first commandment especially
and in the highest terms, presumption is forbidden, that a man should not trust
in himself or in his own gifts, or take pleasure in himself; as this work
righteous person does, who struts forth and is tickled with the gifts he has
received from God, and makes an idol of them and worships himself, as though he
were the excellent holy man, whom alone God is bound to respect and honor.
14. This is already the great sin and vice where he runs
counter against God himself, of course blind and hardened, like an unbelieving
heathen or Turk, who knows nothing of God, is without repentance, and on
account of his great holiness will know nothing of sin, and fears not the wrath
of God. Fie presumes to stand firm by his own works, and does not see that he
and all men, even the true saints themselves with all
their own righteousness and life, cannot stand before God; but are guilty of
his wrath and condemnation, as David testifies in Psalm 130:3: “If thou,
Jehovah, shouldest mark iniquities, O Lord, who could stand?” And Psalm 143:2:
“Enter not into judgment with thy servant; for in thy sight no man living is
righteous.” Therefore he does not seek either grace or forgiveness of sins, nor
does it occur to him that he stands in need of them.
15. Now since he sins so monstrously against the first and
highest commandment, in shameful and horrible idolatry, presumption and
defiance, depending on his own holiness, and as there is here no fear of God,
neither trust nor love, but he seeks only his own honor and praise, we must
conclude that he does not honestly and from the heart observe any of the other
commandments, and all is false and lies that he pretends with his prayers and
worship, and thereby in the highest degree misuses and disgraces the name of
God to adorn his lies, and thereby only brings down upon himself God’s wrath
and severe condemnation; as God has declared that whoever taketh his name in
vain shall not go unpunished. For whatelse is it, but to blaspheme and defy the
lofty majesty of God, when he prays and says: I thank thee, God, that I am so
holy and good, that I never need thy grace; but I find so much in myself, that
I have kept the law, and you cannot accuse me of anything, and i have deserved
so much, that you are bound to repay and reward me again for it in time and in
eternity, if you would keep your own honor, and be a just and truthful God.
16. In like manner see how he rumbles and blusters also in
the second table of the law against his neighbor; for neither is there here any
Christian love or faithfulness by which one could trace that he sought and
favored his neighbor’s honor and salvation; but he basely goes to work and
tramples him under his feet by his shameful contempt, and does not consider him
worthy to be regarded as a human being; yea, when he should help and serve his
neighbor, so that no wrong or harm be done him, he himself does him the
greatest wrong. For when he sees and knows that his neighbor sins against God,
he does not think how he can convert and save him from the wrath of God and
condemnation, that he may reform; he has no mercy or sympathy in t, is heart
for the distress and affliction of a poor sinner, and thinks that he is rightly
and justly served, in that he is left in his condemnation and destruction, and
withdraws from him all the duties of love and service God has commanded him to
perform, that above all things he might bring his neighbor from his sins and
condemnation into the kingdom of God by teaching, admonition, rebuke and
reformation, etc. ; and what is the worst of all, he is glad and of good
courage, because his neighbor is under the power of sin and the wrath of God.
Thus one can indeed trace what desire and love he has for God’s law, and how
much of an enemy he is to vice.
17. For of what use can such a man be in the kingdom of God,
who can still rejoice, yea, laugh and be heartily pleased at the sins and
disobedience of the whole world against God; and who would be sorry if anyone
were good at heart and observed God’s commandments, and even if able he would
be unwilling to help him in the least to this, or prevent the evil and
condemnation of his neighbor? What good should we seek or hope for in him who
is so wicked as not to desire the salvation of his neighbor? The heathen
themselves know of no greater wickedness, or how to paint a more wicked man,
than he who is so hateful and envious, as only to delight and rejoice when his
neighbor meets adversity. Like some who are so wicked that they willingly
suffer harm themselves, if only another thereby suffer greater injury. Such
devilish, hellish wickedness cannot be greater in anyone than in such false
saints, who alone want all honor before God and the world and wish to be pure
and holy, and all others to be obnoxious and filthy.
18. If in bodily ills it be said of a physician who claims
to be an honorable and good man, who when he visits a person sick unto death,
instead of giving him good advice and helping to restore him to health, does
nothing but laugh and make fun of the wretched man; who would not take him for
the most desperate villain that walks the earth, in that he not only withdraws
his assistance from an unfortunate person in his greatest distress, but even
laughs at his sufferings and wreaks out his anger upon him? How much greater
villainy is that of a false saint, who sees his neighbor’s soul in danger and
in the fear of eternal condemnation, whose duty it would be to risk his body
and life to save him; but he refuses not only to do this when he could save him
only with one word or a sigh of sympathy, but instead casts it up against him
and as much as he is able gladly plunges him still deeper into condemnation.
19. What should such a man do or wish to him who is his
enemy, or who has done him some wrong, whom nevertheless he is in duty bound to
love and assist as far as he permits him. How would he in this case burst out
with anger, curses, blows, so that he would not consider murder as a sin but as
holiness, especially in him who would not admit that he was good and holy, like
the good brother murderer Cain did with his brother Abel, and his children at
all times still do, as Christ himself says of such, John 16:2: “The hour
cometh, that whosoever killeth you shall think that he offereth service unto
God.”
20. Just as little will you find that such a person observes
in his heart any other commandment; for just as little would he try to prevent
the disgrace of his neighbor’s wife or child, or assist to preserve their
honor; yea, when it is lost he would be glad of it and laugh in his sleeves, or
had he an opportunity he would do it himself, or even lend a hand. That he
avoids such public evil work, is not out of his love to virtue or to obedience
to God; for if he does not try to prevent the loss and distress of his neighbor’s
soul, how can you expect him to protect his honor or the honor of his family?
Much less would he lament or think to prevent harm to his neighbor’s goods,
that they be not robbed, stolen, or otherwise destroyed, but would rather
rejoice over it and say: It served him right. I will say nothing of his duty to
help him in his poverty with his own property, or gratuitously aid him with
money. He will neither guard his neighbor’s good name when he hears it
slandered and belied, nor try with his own honor to cover and adorn his
dishonor; but will rather rejoice and help to belie him and make him out the
worst, as such saints especially are accustomed to do, as this one here before
God and other people belie this poor publican, whom he in truth cannot accuse
of anything.
21. Now see, what a disgraceful, monstrous devil is in such
a beautiful saint, who can cover himself with a thin appearance of a few works
which he performs before the eyes of the people, and what he does in his
worship, thanks and prayers, whereby he blasphemes and dishonors the high
majesty with outrage and defiance in the open public, that he dares to boast
before God of such scandalous vices, and be so brave as though God were bound
to treat him as a model saint, and as a debt and duty give
him heaven and everything he might ask. Or if he knew that God would not do it,
and accept the poor publican in preference to himself, he would be so enraged
with anger and hatred against God, as to publicly take the word out of God’s
mouth and say, that he is not God but the devil from hell, and would gladly if
he could, thrust him down from his throne red usurp his seat. And in all this
he will not suffer himself to be punished by any one and will claim he did just
right; whereas he deserves more than all other
blasphemers, that God should at once open the earth and devour him alive.
22. Here you see what a man is and does, who is moved by his
own free will or by the power of nature. For this Pharisee is set up by Christ
as the highest example of what a man eau do by his own strength according to
the law. And it is certain that all men are by nature and from Adam no better,
and just such vices manifest themselves in them, when before God they want to
be holy and better than other people; and that there is nothing but a
mischievous contempt for God and all mankind, and are filled with joy and
pleasure when men sin against God. Such are twofold:,
yea, manifold worse than the publican and open sinners like him, because they
do not only not keep God’s law, but they do not want anyone else to keep it;
they do not only not help anyone or do good, but rejoice over their destruction
and condemnation; and above all this they adorn themselves and pretend to be
exceedingly holy, and with a condemned conscience dare to blaspheme and lie
before God’s majesty, that they are not like other men, and have kept God’s
law, so that heaven itself might fall to pieces before them.
23. But now see in contrast this publican, who also comes
into the temple to pray, but with quite other thoughts and with a different
prayer than those of the Pharisee. For in the first place he has the advantage
in that he confesses himself a poor sinner, convinced by his own conscience and
condemned, in that he has nothing of which he can boast or be proud before God
or the world, but must be ashamed of himself; for the law has so smitten his
heart that he feels his misery and distress, and is terrified and filled with
anguish at the judgment and wrath of God, and sighs from his heart to be
delivered, but finds no comfort anywhere for his evil plight, and can bring
nothing before God but mere sin and shame. With this he is so burdened and
oppressed that he dare not even lift up his eyes; for he understands and feels
that he has deserved nothing else than hell and eternal death, and must condemn
himself before God, as he shows and confesses this before God by smiting his
breast. In short, there is truly nothing here but sins and condemnation, as
much so before God as those of the Pharisee; except that the Pharisee does not
confess his filthiness, but will make purity out of it, while the publican so
feels his sins that he cannot stand before them, but must confess that he daily
offends God with his disgraceful unthank-fullness, contempt and disobedience for
all his mercies and goodness, and that he has permitted him to live to this
hour. Therefore he cannot trust in himself for comfort himself in his own
works, but must wholly and entirely despair in himself, if he find not grace
and mercy with God.
24. Nor can he despise any one or exalt himself above his
fellow; for he feels that he alone is most deeply condemned, and regards all
others as happier and better, especially this Pharisee, who in spite of this is
full of pollution before God. To sum up all, you see here already the beginning
of true repentance in such a person, who is heartily
penitent and sorrowful over his sins, and heartily desires deliverance from
them, and seeks grace and mercy from God, and besides resolves in his heart to
lead a better life.
25. But mark how the publican’s word and prayer bar. monize
when he says: “God, be thou merciful to me a sinner!” Where did he learn to
speak thus to God, or how dare he conceive, arrange and express such words? For
according to reason and human judgment they do not agree, and no man can force
such a prayer out of his own heart and thoughts, short as it is. The words of
the Pharisee: “God, I thank thee, that I am not as the rest of men,
extortioners, unjust,” etc., are what a pious man can truly say, and should
say. For no one dare be such a liar that his conscience does not accuse him of
being a robber, adulterer, etc.; but must say the truth, and not allow the
reputation of a good conscience to be taken from him, and he must be a pious
man, who says this in truth. On the other hand, a villain can of course also
speak these words: “God, be thou merciful to me a sinner!” as they are oftener
spoken by rogues than by the truly penitent, pious people. Yet, who else would
speak them but a sinful and condemned person? Nevertheless the sentence here
changes and threatens to become false on both sides, you may turn and shift it
as you please.
26. But taken in a fundamental sense it is a speech and
example that belongs to the schools and to the theology of Christians, which
the world calls heretical. For as I said, no reason can harmonize it, nor can
any man, be he as high, wise and learned as he may, harmonize what this
publican has here put together, to form and construct a prayer from words
entirely opposed to each other: “God, be thou merciful to me a sinner?’ Yes,
surely, this is the art of a great master, which is wholly and entirely
foreign, high and far above human understanding.
27. For there never were such words uttered since God in the
beginning permitted his voice to be heard, and he spoke unto man. The
Scriptures say that in Paradise God said to man, Genesis
28. This is preaching the precious Gospel of God’s grace and
mercy in Christ, which is published and offered to condemned sinners without
any merit of their own. This publican must have heard of this also, and the
Holy Spirit must have touched and moved his heart with it, as he feels his sins
through the law, that he comes before God and offers this prayer, that he
certainly believes and holds as he has heard from the Word of God, that God
will forgive sins and be merciful, that is, turn away
from them his wrath and eternal death for the sake of his Son, the promised
Messiah. Such faith united and bound together in this prayer these two contrary
elements.
29. Now, this preaching the Gospel is indeed heard by many, and
it appears an easy matter to say this; but it is not as common as men think,
that everyone knows it; and no one better understands how difficult it is, than
the few who study and exercise themselves in it, that they also might believe
and pray like the publican. The reason of this is, because the pious rogue and
hypocrite, the Pharisee, is still within us, who hinders and prevents us from
thus uniting them.
30. Yea, this must also not be according to our external,
worldly nature and its piety, for here we must say and teach nothing else than
that grace is not for a sinner, but wrath and punishment, etc. , otherwise no
one could live on earth; and God could not defend his majesty, if he would not
insist that sin must be punished and good works rewarded; for then everyone
would soon say: let us only boldly commit sin, for then we will receive more grace! But here in his spiritual kingdom it is
altogether different, so that he who is a rogue receives grace and is declared
righteous, and he who is called good is a rogue and is condemned.
31. This takes place here since God’s judgment and the
judgment of the world are different, and as far apart as heaven and earth.
Before the world it must be thus: If you are good, you shall enjoy it; are you
a thief, you are hanged on the gallows; if you commit murder, you are beheaded.
Upon this government God himself must insist, otherwise there would be no peace
on the earth. But in his own government where he alone is Lord and Judge
without any mediating agents, he is merciful only to poor sinners; for here
there is nothing except sin, and before him no one is innocent, as the
Scriptures say.
32. Yet it is also true, that
sinners are not all alike, so that we must here further distinguish and picture
forth those under judgment, and those under grace. For there are some gross and
bold sinners, robbers, murderers, thieves, knaves, whoremongers, who act so
grossly and are drunk with sin, always rush ahead and never think or ask how
they may obtain mercy with God, and go about without any care, as though they
were in no danger. To these St. Paul preaches, 1 Corinthians 6:9: “Be not
deceived: neither fornicators, nor idolaters, nor adulterers, nor effeminate,
nor abusers of themselves with men, nor thieves, nor covetous, nor drunkards,
nor revilers, nor extortioners, shall inherit the kingdom of God.” And Christ
says, Luke 13:3-5: “I tell you nay; but except ye repent, ye shall all in like
manner perish.” For such are not like this publican, because they are entirely
without repentance and live wickedly, and do not yet belong to God’s gracious
government, but to the government of this world.
33. Besides there are other rogues who try to imitate this
publican, and who use the Lord’s Prayer; they have heard the words that God will
be merciful to poor sinners, and have learned to repeat these words and smite
their breasts, and can present themselves so humble and penitent in words and
questions, that a man could swear, and they themselves would swear, that they
are just like this publican, and yet it is all false and a delusion. For they
are no better than the Pharisee, and God will be as merciful to them as to him,
so that they do not feel his wrath, and he does not strike with his rod among
them to punish them, but lets them continue in their wicked state. These are
false Christians and disturbers, false brethren, of whom there is also a great
multitude in our communion, who can say the words, and can greatly praise the
Gospel and God’s grace, and confess they are poor sinners; but when it comes to
the test and they are attacked and rebuked, they will neither hear nor suffer
it, but begin to be angry and say: their honor is offended and their conscience
is troubled, or if they can do no more they will practice all kinds of bad tricks
against the Gospel.
34. In words and show these may pretend to be like the
publican, but in reality they are like the wicked rogue and hypocrite. For they
speak and present themselves thus for the reason alone, that men may be obliged
to regard them as pious, and that no one dare call them anything else, until
God lays hold of them only a little either by the devil, the world, or by his
Word; then they are so tender that they cannot stand anything at all, and cry
out against violence and injustice. And in brief, as they were previously poor
sinners, they are now perfect saints, and so proud, that no one can get along
with their sanctity.
35. Of such the world everywhere is to-day full, especially
of the great and powerful noblemen, and the learned sophists. Even the common
citizen and the farmer who learned this from our Gospel, that they wish to
accept and comfort themselves with the thought that God is merciful to sinners,
and yet they refuse to be rebuked and censured as sinners; while they still insist
that God’s Word cannot remain silent about sin; they apply the Word of God
which rebukes sin to others, and say just like this Pharisee: I am not like the
rest, and whoever says so is unkind to me. And when one begins to remind them
of the wrong they do, they pretend that he speaks against the government, and
gives occasion to great dissension. And in brief, one must preach only what
they like to hear; if not, it shall no longer be called preaching the Gospel.
And such people are like all the false, hypocritical saints, who can indeed say
they are poor sinners, but do not want anyone to regard it as true; for when others say it, they are offended.
36. Only these two factions can, and that very easily,
harmonize these two utterances; I am a sinner, and, God be merciful unto me.
But there is still a third class, who should and gladly would say it in truth,
for whom it is the most difficult of all to say these two sentences at the same
time from the heart and unite together such a confession and such an
absolution. For, they find in themselves two great hindrances. On the one hand
there is still too much in us, as I have said, of the old rogue, the Pharisee,
that before God we are anxious to be good and righteous, and better than
others; this would sooth the heart and be the sweetest joy for him who can
bring it to pass. We all would like to have God approve what we have done and
be pleased with it; and in words also thank him and confess that this is his
divine gift. But there is a hindrance introduced that blocks the way, like the
angel with the fiery sword at the entrance of paradise, that no one may come
near and boast before God.
37. On the other hand, where the publican must come before
God with only sin and shame, stripped of all his praise and full of nothing but
corruption, here is anxiety and worry, so that he grasps hold and appropriates
the words to himself: “Be thou merciful to me!” But here again both his own
modesty and all human wisdom prevents and hinders him still more;
yea, the devil himself by the law of God on which he here insists and enforces,
as he ought not, to bring mankind into distress and despair.
38. Hence it is indeed an art above all human art, yea, the
most wonderful thing on earth, that a man may have the grace truly to know
himself as a sinner, and yet again turn round and cast away all thoughts of
God’s wrath and hold to mere grace. For the heart that truly feels sin, cannot
otherwise think or conclude, that God is unmerciful and angry at him. As Judas
when he saw that he had betrayed Jesus unto death, immediately began to censure
himself, and with heart and reason convicted himself worthy of God’s eternal
wrath and condemnation. No human heart is able to escape this, for God’s
command and law stand in the way, which condemn to death, while the devil
drives and chases you to perdition. How is it possible to unite such words of
the publican in the face of the law, of your own reason and feelings, which
represent nothing else to your heart but wrath and shame. Nor can it enter any
heart to confess sin, unless the ten commandments show it what sin is and why
it is sin. Hence there are
these two parts and they are at the same time opposed to each other; namely, to
hear the ten commandments which condemn to death and to hell, and then again to
lose them and struggle free from their grasp, and thus ascend from hell to
heaven.
39. Therefore let him who can, learn by this high wisdom,
and become a scholar of this publican, in order that he too may be able to
distinguish these two parts from each other, so that wrath may not abide and
cleave to sin, but lay hold of reconciliation and forgiveness; that is, that he
judge not of this according to human reason or the law, but grasp by faith the
comfort and doctrine of the Gospel of Christ, who alone teaches this wonderful
unity, so that man can unite the two opposing words, that are farther apart
than heaven and hell. For what else do the words, I am a sinner, mean than that
God is my enemy and condemns me, and I have merited nothing but eternal wrath,
the curse and condemnation.
40. When therefore you feel that, which you cannot force out
of you by smiting on the breast and with your own good works, for it will come
of itself if the law really does its work in you, this will indeed teach you
how to smite the breast and to humiliate yourself. When you can do nothing else
but say: O, I am a sinner! then you are lost, for the ten commandments force
and plunge you straight into perdition, that your heart must say: you belong to
the devil and God does not want you, and you begin to flee from him, and if you
could you would run through a hundred worlds, only to escape. Then it is time
in such a flight and terror to stop in your career, turn and say: My precious
Gospel teaches me and the good publican, that before God the highest wisdom is
to know and believe that God is so minded, and has founded such a kingdom
through Christ, that be will be gracious to help poor, condemned sinners. And
thus you can unite the two in one word and confession: I am indeed a sinner,
but still God is gracious to me; I am God’s enemy, but he is now my friend; I
should justly be condemned, yet I know that he does not desire to condemn me,
but to save me as an heir of heaven. This is his will, which he has had preached
to me, and commanded me to believe for the sake of his dear Son, whom he has
given for me.
41. See, thus you have in this publican a beautiful example
of true Christian repentance and faith, and an
excellent masterpiece of high spiritual wisdom or theology, of which the
Pharisee and those like him have never received a taste or smell. Besides you
see here the proper fruits that follow faith, that he is now a different man,
with a different mind, thoughts, words and works than formerly; he gives honor and
praise to God alone for his divine grace; he calls and prays to him from the
heart and in true confidence in his Word and promise;
otherwise he could not have either thought or prayed these words; and thus he
performs unto God the true and acceptable worship, and observes the true
Sabbath. And now he also has a heart which is an enemy to sin and disobedience.
He does not rejoice but is sorry that he has lived in violation of God’s
commandments, and now he earnestly and from his whole heart seeks to forsake
his evil ways, not to offend, deceive, belie, nor treat anyone unjustly or with
violence, and anxiously desires that even thus everyone should live in the same
way.
42. This is the picture of to-day’s Gospel, of the two kinds
of persons among those called God’s people. One kind is the great faction of
the false church, who nevertheless bear the appearance and the name as though
they alone were the most pious and sanctified servants of God; the other, the
little flock of those who are true members of the
church and true children of God, although they have not praise and great
reputation before the world. The difference between them is, that each party is
known by its characteristics and fruits, by which the appearance and name
should be distinguished from their true nature, of
which you have sufficiently heard.
43. Therefore see to it, that you properly follow this
publican, and become like him. Namely, in the first place, that you be not a false
but a real sinner; not only in words but in reality and from the heart
acknowledge yourself worthy before God of his wrath and eternal punishment, and
bring before him in truth these words, “me a poor sinner;”
but in the same flight lay hold of the other words: “Be thou merciful to
me,” by which words you take away the point and edge of the law and thus cast
and turn from you the judgment and condemnation the law seeks to force upon
you.
44. From this distinction in the two kinds of sinners you
are able to form a correct estimate of both sides. God is indeed unmerciful and
an enemy to sinners, to those who do not want to be sinners, that is, those who
do not fear the wrath of God, but who yet continue in their security and do not
wish to be punished. Again, God will be merciful to poor sinners, who feel
their sins, and confess that they are condemned before the judgment of God.
Thus here all is turned about according to the word and judgment of God, just
as the persons are; so that the ten commandments gain this interpretation, and
they pass sentence upon those who wish to be holy, or do not want to be accused
as sinners, and never think that such judgment strikes them. But the Gospel and
sentence of grace and comfort pass upon those lying in the terror and fear of
death.
45. Again, you must be like the publican in this, that you
henceforth forsake sin, for it is not said of him that he continued as he was
before, but went forth and applied grace to his own heart, so that God declared
him righteous, as the text says: “This man went down to his house justified.”
These words do not conclude that he remained in his sin, as he did not go into the temple and pray for that; for
whoever desires to continue in sin cannot pray for grace and forgiveness, but
he who prays thus thinks, wishes and desires to be just and entirely free from
sin. This you must know so that you do not deceive yourself. For there are many
who only consider that the publican as a sinner receives grace and forgiveness,
and do not think that God requires that they should forsake sin, and let the
grace received be henceforth powerful in their lives. But some want to
understand it as though God saves sinners in a way that they may still remain
in sin and unrighteousness.
46. Hence it is necessary that Christians contend on both
sides against the devil and their own flesh. For when they begin to repent and
would gladly become different people, then they first feel the devil’s
influence, how he excites, hinders and controls them, so that they make no
progress, but remain in their old state, etc. Again, if they cannot prevent
this, and in spite of the devil turn to God and call upon him, he will attack
them with weak courage and cowardice. First, he makes sin so very small, and
puts them so far beyond the reach of the eyes and hearts of men, that men may
despise them and not desire grace, or they put off repentance. Then on the
contrary, he makes sin really too great, as he can blow a fire from a spark
greater than heaven and earth, so that it will again be difficult to lay hold
of forgiveness, or to bring into his heart the words: “God be thou merciful to
me”’ Thus indeed it is and will continue to be a great art, and we may well
take this publican as our example, our teacher and doctor, and learn of him,
and call upon God that we may also obtain the end of our faith.
TWELFTH SUNDAY
AFTER TRINITY
2 CORINTHIANS 3:4-11.
2 CORINTHIANS 3:4-11.
And such confidence have we through Christ to God-ward:
not that we are sufficient of ourselves, to account anything as from ourselves;
but our sufficiency is from God; who also made us
sufficient as ministers of a new covenant; not of the letter, but of the
spirit: for the letter killeth, but the spirit giveth life. But if the
ministration of death, written, and engraven on stones, came with glory, so
that the children of Israel could not look steadfastly upon the face of Moses
for the glory of his face; which glory was passing away: how shall not rather
the ministration of the spirit be with glory? For if the ministration of
condemnation hath glory, much rather doth the ministration of righteousness
exceed in glory. For verily that which hath been made
glorious hath not been made glorious in this respect, by reason of the glory
that surpasseth. For if that which passeth away was with glory, much more that which remaineth is in glory.
GOSPEL TRANSCENDS
LAW
1. This epistle lesson sounds altogether strange and
wonderful to individuals unaccustomed to Scripture language, particularly to
that of Paul. To the inexperienced ear and heart it is not intelligible. In
popedom thus far it has remained quite unapprehended, although reading of the
words has been practiced.
2. That we may understand it, we must first get an idea of
Paul’s theme. Briefly, he would oppose the vain boasting of false apostles and
preachers concerning their possession of the spirit and their peculiar skill
and gifts, by praising and glorifying the office of a preacher of the Gospel with
which he is intrusted. For he found that, especially in the Church at Corinth,
which he had converted by the words of his own lips and brought to faith in
Christ, soon after his departure the devil introduced his heresies whereby the
people were turned from the truth and betrayed into other ways. Since it became
his duty to make an attack upon such heresies, he devoted both his epistles to
the purpose of keeping the Corinthians in the right way, so that they might
retain the pure doctrine received from him, and beware of false spirits. The
main thing which moved him to write this second epistle was his desire to
emphasize to them his apostolic office of a preacher of the Gospel, in order to
put to shame the glory of those other teachers – the glory they boasted with
many words and great pretense.
3. He starts in on this theme just before he reaches our
text. And this is how it is he comes to speak in high terms of praise of the
ministration of the Gospel and to contrast and compare the twofold ministration
or message which may be proclaimed in the Church, provided, of course, that
God’s Word is to be preached and not the nonsense of human falsehood and the
doctrine of the devil. One is that of the Old Testament, the other of the New;
in other words, the office of Moses, or the Law, and the office of the Gospel
of Christ. He contrasts the glory and power of the latter with those of the
former, which, it is true, is also the Word of God. In
this manner he endeavors to defeat the teachings and pretensions of those
seductive spirits who, as he but lately foretold, pervert God’s Word, in that
they greatly extol the Law of God, yet at best do not teach its right use, but,
instead of making it tributary to faith in Christ, misuse it to teach
work-righteousness.
4. Since the words before us are in reality a continuation
of those with which the chapter opens, the latter must be considered in this
connection. We read: “Are we beginning again to commend ourselves? or need we,
as do some, epistles of commendation to you or from you? Ye are our epistle,
written in our hearts, known and read of all men; being made
manifest that ye are an epistle of Christ, ministered by us, written not with
ink, but with the Spirit of the living God; not in tables of stone, but in
tables that are hearts of flesh.” “We, my fellow-apostles and co-laborers and
I,” he says, “do not ask for letters and seals from others commending us to
you, or from you commending us to others, in order to seduce people after
gaining their good will in your church and in others as well. Such is the
practice of the false apostles, and many even now
present letters and certificates from honest preachers and Churches, and make
them the means whereby their unrighteous plotting may be received in good
faith. Such letters, thank God, we stand not in need of, and you need not fear
we shall use such means of deception. For you are yourselves the letter we have
written and wherein we may pride ourselves and which we present everywhere. For
it is a matter of common knowledge that you have been taught by us, and brought
to Christ through our ministry.”
PAUL’S CONVERTS
LIVING EPISTLES
5. Inasmuch as his activity among them is his testimonial,
and they themselves are aware that through his ministerial office he has
constituted them a church, he calls them an epistle written by himself; not
with ink and in paragraphs, not on paper or wood, nor engraved upon hard rock
as the Ten Commandments written upon tables of stone, which Moses placed before
the people, but written by the Holy Spirit upon fleshly tables – hearts of
tender flesh. The Spirit is the ink or the inscription, yes, even the writer
himself; but the pencil or pen and the hand of the writer is the ministry of
Paul.
6. This figure of a written epistle is, however, in accord
with Scripture usage. Moses commands ( Deuteronomy
6:6-9; 11, 18) that the Israelites write the Ten Commandments in all places
where they walked or stood – upon the posts of their houses, and upon their
gates, and ever have them before their eyes and in their hearts. Again ( Proverbs 7:2-3), Solomon says: “Keep my commandments
and . . . my law as the apple of thine eye. Bind them
upon thy fingers; write them upon the tablet of thy heart.” He speaks as a
father to his child when giving the child an earnest charge to remember a
certain thing – “Dear child, remember this; forget it not; keep it in thy
heart.” Likewise, God says in the book of Jeremiah the prophet
( Jeremiah 31:33), “I will put my law in their inward parts, and in
their heart will I write it.” Here man’s heart is represented as a sheet, or
slate, or page, whereon is written the preached Word; for the heart is to
receive and securely keep the Word. In this sense Paul says: “We have, by our
ministry, written a booklet or letter upon your heart, which witnesses that you
believe in God the Father, Son and Holy Ghost and have the assurance that
through Christ you are redeemed and saved. This testimony is what is written on
your heart. The letters are not characters traced with ink or crayon, but the
living thoughts, the fire and force of the heart.
7. Note further, that it is his ministry to which Paul
ascribes the preparation of their heart thereon and the inscription which
constitutes them “living epistles of Christ.” He contrasts his ministry with
the blind fancies of those fanatics who seek to receive, and dream of having,
the Holy Spirit without the oral word; who, perchance, creep into a corner and
grasp the Spirit through dreams, directing the people away from the preached
Word and visible ministry. But Paul says that the Spirit, through his
preaching, has wrought in the hearts of his Corinthians, to the end that Christ
lives and is mighty in them. After such statement he bursts into praise of the
ministerial office, comparing the message, or preaching, of Moses with that of
himself and the apostles. He says:
“Such confidence
have we through Christ to God-ward: not that we are sufficient of ourselves, to
account anything as from ourselves; but our sufficiency is from God.”
TRUE PREACHERS
COMMISSIONED BY GOD
8. These words are blows and thrusts for the false apostles
and preachers. Paul is mortal enemy to the blockheads who make great boast,
pretending to what they do not possess and to what they cannot do; who boast of
having the Spirit in great measure; who are ready to counsel and aid the whole
world; who pride themselves on the ability to invent something new. It is to be
a surpassingly precious and heavenly thing they are to spin out of their heads,
as the dreams of pope and monks have been in time past. “We do not so,” says
Paul. “We rely not upon ourselves or our wisdom and ability. We preach not what
we have ourselves invented. But this is our boast and trust in Christ before
God, that we have made of you a divine epistle; have
written upon your hearts, not our thoughts, but the Word of God. We are not,
however, glorifying our own power, but the works and the power of him who has
called and equipped us for such an office; from whom proceeds all you have
heard and believed.
9. It is a glory which every preacher may claim, to be able
to say with full confidence of heart: “This trust have I toward God in Christ,
that what I teach and preach is truly the Word of God.” Likewise, when he
performs other official duties in the Church – baptizes a child, absolves and
comforts a sinner – it must be done in the same firm conviction that such is
the command of Christ.
10. He who would teach and exercise authority in the Church
without this glory, “it is profitable for him,” as Christ says
( Matthew 18:6), “that a great millstone should be hanged about his
neck, and that he should be sunk in the depths of the sea.” For the devil’s
lies he preaches, and death is what he effects. Our Papists, in time past,
after much and long-continued teaching, after many inventions and works whereby
they hoped to be saved, nevertheless always doubted in heart and mind whether
or no they had pleased God. The teaching and works of all heretics and
seditious spirits certainly do not bespeak for them trust in Christ; their own
glory is the object of their teaching, and the homage and praise of the people
is the goal of their desire. “Not that we are sufficient of ourselves, to
account anything as from ourselves.”
11. As said before, this is spoken in denunciation of the
false spirits who believe that by reason of eminent equipment of special
creation and election, they are called to come to the rescue of the people,
expecting wonders from whatever they say and do.
HUMAN DOCTRINE NO
PLACE IN THE CHURCH
12. Now, we know ourselves to be of the same clay whereof
they are made; indeed, we perhaps have the greater
call from God: yet we cannot boast of being capable of ourselves to advise or
aid men. We cannot even originate an idea calculated to give
help. And when it comes to the knowledge of how one may stand before God and
attain to eternal life, that is truly not to be achieved by our work or power,
nor to originate in our brain. In other things, those pertaining to this
temporal life, you may glory in what you know, you may advance the teachings of
reason, you may invent ideas of your own; for example: how to make shoes or
clothes, how to govern a household, how to manage a herd. In such things
exercise your mind to the best of your ability. Cloth or leather of this sort
will permit itself to be stretched and cut according to the good pleasure of
the tailor or shoemaker. But in spiritual matters, human reasoning certainly is
not in order; other intelligence, other skill and power, are requisite here –
something to be granted by God himself and revealed through his Word.
13. What mortal has ever discovered or fathomed the truth
that the three persons in the eternal divine essence are one God; that the
second person, the Son of God, was obliged to become man, born of a virgin; and
that no way of life could be opened for us, save through his crucifixion? Such
truth never would have been heard nor preached, would never in all eternity
have been published, learned and believed, had not God himself revealed it.
14. For this season they are blind fools of first magnitude
and dangerous characters who would boast of their grand performances, and think
that the people are served when they preach their own fancies and inventions.
It has been the practice in the Church for anyone to introduce any teaching he
saw fit; for example, the monks and priests have daily produced new saints,
pilgrimages, special prayers, works and sacrifices in the effort to blot out
sin, redeem souls from purgatory, and so on. They who make up things of this
kind are not such as put their trust in God through Christ, but rather such as
defy God and Christ. Into the hearts of men, where Christ alone should be, they
shove the filth and write the lies of the devil. Yet they think themselves, and
themselves only, qualified for all essential teaching and work, self-grown
doctors that they are, saints all-powerful without the help of God and Christ.
“But our
sufficiency is from God.”
15. Of ourselves – in our own wisdom and strength – we
cannot effect, discover nor teach any counsel or help for man,
whether for ourselves or others. Any good work we perform among you, any
doctrine we write upon your heart – that is God’s own work. He puts into our
heart and mouth what we should say, and impresses it upon your heart through
the Holy Spirit. Therefore, we cannot ascribe to ourselves any honor therein,
cannot seek our own glory as the self-instructed and proud spirits do; we must give to God alone the honor, and must glory in the fact that
by his grace and power he works in you unto salvation, through the office
committed unto us.
16. Now, Paul’s thought here is that nothing should be
taught and practiced in the Church but what is unquestionably God’s Word. It
will not do to introduce or perform anything whatever upon the strength of
man’s judgment. Man’s achievements, man’s reasoning and power, are of no avail
save in so far as they come from God. As Peter says in his first epistle ( 1 Peter 4:11): “If any man speaketh, speaking as
it were oracles of God; if any man ministereth, ministering as of the strength
which God supplieth.” In short, let him who would be wise, who would boast of
great skill, talents and power, confine himself to things other than spiritual;
with respect to spiritual matters, let him keep his place and refrain from
boasting and pretense. For it is of no moment that men observe your greatness
and ability; the important thing is that poor souls may rest assured of being
presented with God’s Word and works, whereby they may be saved.
THE NEW COVENANT
“Who also made us
sufficient as ministers of a new covenant; not of the letter, but of the
spirit: for the letter killeth, but the spirit giveth life.”
17. Paul here proceeds to exalt the office and power of the
Gospel over the glorying of the false apostles, and to
elevate the power of the Word above that of all other doctrine, even of the Law
of God. Truly we are not sufficient of ourselves and have nothing to boast of
so far as human activity is considered. For that is without merit or power, however
strenuous the effort may be to fulfill God’s Law. We have, however, something
infinitely better to boast of, something not grounded in our own activity: by
God we have been made sufficient for a noble ministry,
termed the ministry “of a New Covenant.” This ministry is not only exalted far
above any teaching to be evolved by human wisdom, skill and power, but is more glorious than the ministry termed the “Old Covenant,”
which in time past was delivered to the Jews through Moses. While this ministry
clings, in common with other doctrine, to the Word given by revelation, it is
the agency whereby the Holy Spirit works in the heart. Therefore, Paul says it
is not a ministration of the letter, but “of the spirit.”
“SPIRIT” AND
“LETTER”
18. This passage relative to spirit and letter has in the
past been wholly strange language to us. Indeed, to such extent has man’s
nonsensical interpretation perverted and weakened it that I, through a learned
doctor of the holy Scriptures, failed to understand it altogether, and I could
find no one to teach me. And to this day it is unintelligible to all popedom.
In fact, even the old teachers – Origen, Jerome and others – have not caught
Paul’s thought. And no wonder, truly! For it is essentially a doctrine far
beyond the power of man’s intelligence to comprehend. When human reason meddles
with it, it becomes perplexed. The doctrine is wholly unintelligible to it, for
human thought goes no farther than the Law and the Ten Commandments. Laying
hold upon these it confines itself to them. It does not attempt to do more, being governed by the principle that unto him who
fulfils the demands of the Law, or commandments, God is gracious. Reason knows
nothing about the wretchedness of depraved nature. It does not recognize the
fact that no man is able to keep God’s commandments; that all are under sin and
condemnation; and that the only way whereby help could be received was for God
to give his Son for the world, ordaining another
ministration, one through which grace and reconciliation might be proclaimed to
us. Now, he who does not understand the sublime subject of which Paul speaks
cannot but miss the true meaning of his words. How
much more did we invite this fate when we threw the Scriptures and Saint Paul’s
epistles under the bench, and, like swine in husks, wallowed in man’s nonsense!
Therefore, we must submit to correction and learn to understand the apostle’s
utterance aright.
19. “Letter” and “spirit” have been understood to mean, according
to Origen and Jerome, the obvious sense of the written word. St. Augustine, it
must be admitted, has gotten an inkling of the truth. Now, the position of the
former teachers would perhaps not be quite incorrect did they correctly explain
the words. By “literary sense” they signify the meaning of a Scripture
narrative according to the ordinary interpretation of the words. By “spiritual
sense” they signify the secondary, hidden, sense found in the words. For
instance: The Scripture narrative in Genesis third records how the serpent
persuaded the woman to eat of the forbidden fruit and to give
to her husband, who also ate This narrative in its simplest meaning represents
what they understand by “letter.” “Spirit,” however, they understand to mean
the spiritual interpretation, which is thus: The serpent signifies the evil
temptation which lures to sin. The woman represents the sensual state, or the
sphere in which such enticements and temptations make themselves felt. Adam,
the man, stands for reason, which is called man’s highest endowment. Now, when
reason does not yield to the allurements of external sense, all is well; but
when it permits itself to waver and consent, the fall has taken place.
20. Origen was the first to trifle thus with the holy Scriptures,
and many others followed, until now it is thought to be the sign of great
cleverness for the Church to be filled with such quibblings. The aim is to
imitate Paul, who ( Galatians 4:22-24) figuratively
interprets the story of Abraham’s two sons, the one by the free woman, or the
mistress of the house, and the other by the hand-maid. The two women, Paul
says, represent the two covenants: one covenant makes only bondservants, which
is just what he in our text terms the ministration of the letter; the other
leads to liberty, or, as he says here, the ministration of the spirit, which
gives life. And the two sons are the two peoples, one of which does not go
farther than the Law, while the other accepts in faith the Gospel. True, this
is an interpretation not directly suggested by the narrative and the text. Paul
himself calls it an allegory; that is, a mystic narrative, or a story with a
hidden meaning. But he does not say that the literal text is necessarily the
letter that killeth, and the allegory, or hidden meaning, the spirit. But the
false teachers assert of all Scripture that the text, or record itself, is but
a dead “letter,” its interpretation being “the spirit.” Yet they have not
pushed interpretation farther than the teaching of the Law; and it is precisely
the Law which Paul means when he speaks of “the letter.”
21. Paul employs the word “letter” in such contemptuous
sense in reference to the Law – though the Law is, nevertheless, the Word of
God – when he compares it with the ministry of the Gospel. The letter is to him
the doctrine of the Ten Commandments, which teach how we should obey God, honor
parents, love our neighbor, and so on – the very best doctrine to be found in
all books, sermons and schools. The word “letter” is to the apostle Paul
everything which may take the form of doctrine of literary arrangement, of
record, so long as it remains something spoken or written. Also thoughts which
may be pictured or expressed by word or writing, but it is not that which is
written in the heart, to become its life. “Letter” is the whole Law of Moses,
or the Ten Commandments, though the supreme authority of such teaching is not
denied. It matters not whether you hear them, read them, or reproduce them
mentally. For instance, when I sit down to meditate upon the first commandment:
“Thou shalt have no other gods before me,” or the second, or the third, and so
forth, I have something which I can read, write, discuss, and aim to fulfill
with all my might. The process is quite similar when the emperor or prince
gives a command and says: “This you shall do, that you shall eschew.” This is
what the apostle calls “the letter,” or, as we have called it on another
occasion, the written sense.
22. Now, as opposed to “the letter,” there is another
doctrine or message, which he terms the “ministration of a New Covenant” and
“of the Spirit.” This doctrine does not teach what works are required of man,
for that man has already heard; but it makes known to him what God would do for
him and bestow upon him, indeed what he has already done: he has given his Son
Christ for us; because, for our disobedience to the Law, which no man fulfils,
we were under God’s wrath and condemnation. Christ made satisfaction for our
sins, effected a reconciliation with God and gave to us his own righteousness.
Nothing is said in this ministration of man’s deeds; it tells rather of the
works of Christ, who is unique in that he was born of a virgin, died for sin
and rose from the dead, something no other man has been able to do. This doctrine
is revealed through none but the Holy Spirit, and none other confers the Holy
Spirit. The Holy Spirit works in the hearts of them who hear and accept the
doctrine. Therefore, this ministration is termed a ministration “of the
Spirit.”
23. The apostle employs the words “letter” and “spirit,” to
contrast the two doctrines; to emphasize his office and show its advantage over
all others, however eminent the teachers whom they boast, and however great the
spiritual unction which they vaunt. It is of design that he does not term the
two dispensations “Law” and “Gospel,” but names them according to the
respective effects produced. He honors the Gospel with a superior term –
“ministration of the spirit.” Of the Law, on the contrary, he speaks almost
contemptuously, as if he would not honor it with the title of God’s
commandment, which in reality it is, according to his own admission later on
that its deliverance to Moses and its injunction upon the children of Israel
was an occasion of surpassing glory.
24. Why does Paul choose this method? Is it right for one to
despise or dishonor God’s Law? Is not a chaste and honorable life a matter of
beauty and godliness? Such facts, it may be contended, are implanted by God in
reason itself, and all books teach them; they are the governing force in the
world. I reply: Paul’s chief concern is to defeat the vainglory and pretensions
of false preachers, and to teach them the right conception and appreciation of
the Gospel which he proclaimed. What Paul means is this: When the Jews vaunt
their Law of Moses, which was received as Law from God and recorded upon two
tables of stone; when they vaunt their learned and saintly preachers of the Law
and its exponents, and hold their deeds and manner of life up to admiration,
what is all that compared to the Gospel message? The claim may be well made: a
fine sermon, a splendid exposition; but, after all, nothing more
comes of it than precepts, expositions, written comments. The precept, “Thou
shalt love the Lord thy God with all thy heart, and thy neighbor as thyself,”
remains a mere array of words. When much time and effort have been spent in
conforming one’s life to it, nothing has been accomplished. You have pods
without peas, husks without kernels.
25. For it is impossible to keep the Law without Christ,
though man may, for the sake of honor or property, or from fear of punishment,
feign outward holiness. The heart which does not discern God’s grace in Christ
cannot turn to God nor trust in him; it cannot love his commandments and
delight in them, but rather resists them. For nature rebels at compulsion. No
man likes to be a captive in chains. One does not voluntarily bow to the rod of
punishment or submit to the executioner’s sword; rather, because of these
things, his anger against the Law is but increased, and he ever thinks: “Would
that I might unhindered steal, rob, hoard, gratify my lust, and so on!” And
when restrained by force, he would there were no Law and no God. And this is
the case where conduct shows some effects of discipline, in that the outer man
has been subjected to the teaching of the Law.
26. But in a far more appalling
degree does inward rebellion ensue when the heart feels the full force of the
Law; when, standing before God’s judgment, it feels the sentence of
condemnation; as we shall presently hear, for the apostle says “the letter
killeth.” Then the truly hard knots appear. Human nature fumes and rages
against the Law; offenses appear in the heart, the fruit of hate and enmity
against the Law; and presently human nature flees before God and is incensed at
God’s judgment. It begins to question the equity of his dealings, to ask if he
is a just God. Influenced by such thoughts, it falls ever deeper into doubt, it
murmurs and chafes, until finally, unless the Gospel comes to the rescue, it
utterly despairs, as did Judas, and Saul, and perhaps pass out of this life
with God and creation. This is what Paul means when he says (
Romans 7:8-9) that the Law works sin in the heart of man, and sin works
death, or kills.
27. You see, then, why the Law is called “the letter”:
though noble doctrine, it remains on the surface; it does not enter the heart
as a vital force which begets obedience. Such is the baseness of human nature,
it will not and cannot conform to the Law; and so corrupt is mankind, there is
no individual who does not violate all God’s commandments inspite of daily
hearing the preached Word and having held up to view God’s wrath and eternal
condemnation. Indeed, the harder pressed man is, the more
furiously he storms against the Law.
28. The substance of the matter is this: When all the
commandments have been put together, when their message receives every particle
of praise to which it is entitled, it is still a mere letter. That is, teaching
not put into practice. By “letter” is signified all manner of law, doctrine and
message, which goes no farther than the oral or written word, which consists
only of the powerless letter. To illustrate: A law promulgated by a prince or
the authorities of a city, if not enforced, remains merely an open letter,
which makes a demand indeed, but ineffectually. Similarly, God’s Law, although
a teaching of supreme authority and the eternal will of God, must suffer itself
to become a mere empty letter or husk. Without a quickening heart, and devoid
of fruit, the Law is powerless to effect life and salvation. It may well be
called a veritable table of omissions (Lass-tafel); that is, it is a written
enumeration, not of duties performed but of duties cast aside. In the languages
of the world, it is a royal edict which remains unobserved and unperformed. In
this light St. Augustine understood the Law. He says, commenting on Psalm 17,
“What is Law without grace but a letter without spirit?” Human nature, without
the aid of Christ and his grace, cannot keep it.
29. Again, Paul in terming the Gospel a “ministration of the
spirit” would call attention to its power to produce in the hearts of men an
effect wholly different from that of the Law: it is accompanied by the Holy
Spirit and it creates a new heart. Man, driven into fear and anxiety by the
preaching of the Law, hears this Gospel message, which, instead of reminding
him of God’s demands, tells him what God has done for him. It points not to
man’s works, but to the works of Christ, and bids him confidently believe that
for the sake of his Son God will forgive his sins and
accept him as his child. And this message, when received in faith, immediately
cheers and comforts the heart. The heart will no longer flee from God; rather it
turns to him. Finding grace with God and experiencing his mercy, the heart
feels drawn to him. It commences to call upon him and to treat and revere him
as its beloved God. In proportion as such faith and solace grow, also love for
the commandments will grow and obedience to them will be man’s delight.
Therefore, God would have his Gospel message urged unceasingly as the means of
awakening man’s heart to discern his state and recall the great grace and
lovingkindness of God, with the result that the power of the Holy Spirit is
increased constantly. Note, no influence of the Law, no work of man is present
here. The force is a new and heavenly one – the power of the Holy Spirit. He
impresses upon the heart Christ and his works, making of it a true book which does not consist in the tracery of mere
letters and words, but in true life and action.
30. God promised of old, in Joel
31. In this teaching you see no more
the empty letters, the valueless husks or shells, of the Law, which unceasingly
enjoins, “This thou shalt do and observe,” and ever in vain. You see instead
the true kernel and power which confers Christ and the fullness of His Spirit.
In consequence, men heartily believe the message of the Gospel and enjoy its
riches. They are accounted as having fulfilled the Ten Commandments. John says ( John 1:16-17): “Of his fullness we all received, and
grace for grace. For the Law was given through Moses; grace and truth came
through Jesus Christ.” John’s thought is: The Law has indeed been given by
Moses, but what avails that fact? To be sure, it is a noble doctrine and
portrays a beautiful and instructive picture of man’s duty to God and all mankind;
it is really excellent as to the letter. Yet it remains empty; it does not
enter into the heart. Therefore it is called “law,” nor can it become aught
else, so long as nothing more is given.
CHRIST SUPERSEDES
MOSES
Before there can be fulfillment, another than Moses must
come, bringing another doctrine. Instead of a law enjoined, there must be grace
and truth revealed. For to enjoin a command and to embody the truth are two
different things; just as teaching and doing differ. Moses, it is true, teaches the doctrine of the Law, so far as exposition
is concerned, but he can neither fulfill it himself nor give others the ability
to do so. That it might be fulfilled, God’s Son had to come with his fullness;
he has fulfilled the Law for himself and it is he who communicates to our empty
heart the power to attain to the same fullness. This becomes possible when we
receive grace for grace, that is, when we come to the enjoyment of Christ, and
for the sake of him who enjoys with God fullness of grace, although our own
obedience to the Law is still imperfect. Being possessed of solace and grace,
we receive by his power the Holy Spirit also, so that, instead of harboring
mere empty letters within us, we come to the truth and begin to fulfill God’s
Law, in such a way, however, that we draw from his fullness and drink from that
as a fountain.
CHRIST THE SOURCE
OF LIFE GREATER THAN ADAM THE SOURCE OF DEATH
32. Paul gives us the same thought in Romans 5, 17-18, where
he compares Adam and Christ. Adam, he says, by his disobedience in Paradise,
became the source of sin and death in the world; by the sin of this one man,
condemnation passed upon all men. But on the other hand, Christ, by his
obedience and righteousness, has become for us the abundant source wherefrom
all may obtain righteousness and the power of obedience. And with respect to
the latter source, it is far richer and more abundant
than the former. While by the single sin of one man, sin and death passed upon
all men, to wax still more powerful with the advent of
the Law, of such surpassing strength and greatness, on the other hand, is the
grace and bounty which we have in Christ that it not only washes away the
particular sin of the one man Adam, which, until Christ came, overwhelmed all
men in death, but overwhelms and blots out all sin whatever. Thus they who
receive his fullness of grace and bounty unto righteousness are, according to
Paul, lords of life through Jesus Christ alone.
THE LAW INEFFECTUAL
33. You see now how the two messages differ, and why Paul
exalts the one, the preaching of the Gospel, and calls it a “ministration of
the spirit,” but terms the other, the Law, a mere empty “letter.” His object is
to humble the pride of the false apostles and preachers which they felt in
their Judaism and the law of Moses, telling the people with bold pretensions:
“Beloved, let Paul preach what he will, he cannot overthrow Moses, who on Mount
Sinai received the Law, God’s irrevocable command, obedience to which is ever
the only way to salvation.”
34. Similarly today, Papists, Anabaptists and other sects
make outcry: “What mean you by preaching so much about faith and Christ? Are
the people thereby made better? Surely works are essential.” Arguments of this
character have indeed a semblance of merit, but, when examined by the light of
truth, are mere empty, worthless twaddle. For if deeds, or works, are to be
considered, there are the Ten Commandments; we teach and practice these as well
as they. The Commandments would answer the purpose indeed – if one could preach
them so effectively as to compel their fulfilment. But the question is, whether
what is preached is also practiced. Is there something more
than were words – or letters, as Paul says? do the words
result in life and spirit? This message we have in common;
unquestionably, one must teach the Ten Commandments, and, what is more, live them. But we charge that they are not observed.
Therefore something else is requisite in order to render obedience to them
possible. When Moses and the Law are made to say: “You
should do thus; God demands this of you,” what does it profit? Ay, beloved
Moses, I hear that plainly, and it is certainly a righteous command; but pray
tell me whence shall I obtain ability to do what, alas, I never have done nor
can do? It is not easy to spend money from an empty pocket, or to drink from an
empty can. If I am to pay my debt, or to quench my thirst, tell me how first to
fill pocket or can. But upon this point such prattlers are silent; they but continue
to drive and plague with the Law, let the people stick to their sins, and make
merry of them to their own hurt.
35. In this light Paul here portrays the false apostles and
like pernicious schismatics, who make great boasts of having a clearer understanding
and of knowing much better what to teach than is the case with true preachers of the Gospel. And when they do their very
best, when they pretend great things, and do wonders with their preaching,
there is naught but the mere empty “letter.” Indeed, their message falls far
short of Moses. Moses was a noble preacher, truly, and wrought greater things
than any of them may do. Nevertheless, the doctrine of the Law could do no more than remain a letter, an Old Testament, and God had to
ordain a different doctrine, a New Testament, which should impart the “spirit.”
“It is the letter,” says Paul, “which we preach. If any glorying is to be done,
we can glory in better things and make the defiant plea that they are not the
only teachers of what ought to be done, incapable as they are of carrying out
their own precepts. We give direction and power as to performing and living
those precepts. For this reason our message is not called the Old Testament, or
the message of the dead letter, but that of the New Testament and of the living
Spirit.”
36. No seditious spirit, it is certain, ever carries out its
own precepts, nor will he ever be capable of doing so, though he may loudly
boast the Spirit alone as his guide. Of this fact you may rest assured. For
such individuals know nothing more than the doctrine
of works – nor can they rise higher and point you to anything else. They may
indeed speak of Christ, but it is only to hold him up as an example of patience
in suffering. In short, there can be no New Testament preached if the doctrine
of faith in Christ be left out; the spirit cannot enter into the heart, but all
teaching, endeavor, reflection, works and power remain mere “letters,” devoid
of grace, truth, and life. Without Christ the heart remains unchanged and unrenewed.
It has no more power to fulfill the Law than the book
in which the Ten Commandments are written, or the stones upon which engraved.
“For the letter
killeth, but the spirit giveth life.”
37. Here is yet stronger condemnation of the glory of the
doctrine of the Law; yet higher exaltation of the Gospel ministry. Is the
apostle overbold in that he dares thus to assail the Law and say: “The Law is
not only a lifeless letter, but qualified merely to kill”? Surely that is not
calling the Law a good and profitable message, but one altogether harmful. Who,
unless he would be a cursed heretic in the eyes of the world and invite
execution as a blasphemer, would dare to speak thus, except Paul himself? Even
Paul must praise the Law, which is God’s command, declaring it good and not to
be despised nor in any way modified, but to be confirmed and fulfilled so
completely, as Christ says ( Matthew 5:18), that not a
tittle of it shall pass away. How, then, does Paul come to speak so
disparagingly, even abusively, of the Law, actually presenting it as veritable
death and poison? Well, his is a sublime doctrine, one that reason does not
understand. The world, particularly they who would be called holy and godly,
cannot tolerate it at all; for it amounts to nothing short of pronouncing all
our works, however precious, mere death and poison.
38. Paul’s purpose is to bring about the complete overthrow
of the boast of the false teachers and hypocrites, and to reveal the weakness
of their doctrine, showing how little it effects even at its best, since it
offers only the Law, Christ remaining unproclaimed and unknown. They say in
terms of vainglorious eloquence that if a man diligently keep the commandments
and do many good works, he shall be saved. But theirs are only vain words, a
pernicious doctrine. This fact is eventually learned by him who, having heard
no other doctrine, trusts in their false one. He finds out that it holds
neither comfort nor power of life, but only doubt and anxiety, followed by
death and destruction.
TERRORS OF THE LAW
39. When man, conscious of his failure to keep God’s
command, is constantly urged by the Law to make payment of his debt and
confronted with nothing but the terrible wrath of God and eternal condemnation,
he cannot but sink into despair over his sins. Such is the inevitable
consequence where the Law alone is taught with a view to attaining heaven
thereby. The vanity of such trust in works is illustrated in the case of the
noted hermit mentioned in Vitae Patrum (Lives of the Fathers). For over seventy
years this hermit had led a life of utmost austerity, and had many followers.
When the hour of death carne he began to tremble, and for three days was in a
state of agony. His disciples came to comfort him, exhorting him to die in peace since he had led so holy a life. But he
replied: “Alas, I truly have all my life served Christ and lived austerely; but
God’s judgment greatly differs from that of men.”
40. Note, this worthy man, despite the holiness of his life,
has no acquaintance with any article but that of the divine judgment according
to the Law. He knows not the comfort of Christ’s Gospel. After a long life
spent in the attempt to keep God’s commandments and secure salvation, the Law
now slays him through his own works. He is compelled to exclaim: “Alas, who
knows how God will look upon my efforts? Who may stand before him?” That means,
to forfeit heaven through the verdict of his own conscience. The work he has
wrought and his holiness of life avail nothing. They merely push him deeper
into death, since he is without the solace of the Gospel, while others, such as
the thief on the cross and the publican, grasp the comfort of the Gospel, the
forgiveness of sins in Christ. Thus sin is conquered; they escape the sentence
of the Law, and pass through death into life eternal.
EFFICACY OF THE
GOSPEL
41. Now the meaning of the contrasting clause, “the spirit
giveth life,” becomes clear. The reference is to naught else but the holy Gospel,
a message of healing and salvation; a precious, comforting word. It comforts
and refreshes the sad heart. It wrests it out of the jaws of death and hell, as
it were, and transports it to the certain hope of eternal life, through faith
in Christ. When the last hour comes to the believer, and death and God’s
judgment appear before his eyes, he does not base his comfort upon his works.
Even though he may have lived the holiest life possible, he says with Paul ( 1 Corinthians 4:4): “I know nothing against myself,
yet am I not hereby justified.”
42. These words imply being ill pleased with self, with the
whole life; indeed, even the putting to death of self. Though the heart says,
“By my works I am neither made righteous nor saved,”
which is practically admitting oneself to be worthy of death and condemation,
the Spirit extricates from despair, through the Gospel faith, which confesses,
as did St. Bernard in the hour of death: “Dear Lord Jesus, I am aware that my
life at its best has been but worthy of condemnation, but I trust in the fact
that thou hast died for me and hast sprinkled me with blood from thy holy
wounds. For I have been baptized in thy name and have given heed to thy Word
whereby thou hast called me, awarded me grace and life, and bidden me believe.
In this assurance will I pass out of life; not in uncertainty and anxiety,
thinking, Who knows what sentence God in heaven will pass upon me?” The
Christian must not utter such a question. The sentence against his life and
works has long since been passed by the Law. Therefore, he must confess himself
guilty and condemned. But he lives by the gracious judgment of God declared
from heaven, whereby the sentence of the Law is overruled and reversed. It is
this: “He that believeth on the Son hath eternal life.” John
43. When the consolation of the Gospel has once been
received and it has wrested the heart from death and the terrors of hell, the
Spirit’s influence is felt. By its power God’s Law begins to live in man’s
heart; he loves it, delights in it and enters upon its fulfillment. Thus
eternal life begins here, being continued forever and perfected in the life to
come.
44. Now you see how much more glorious, how much better, is
the doctrine of the apostles – the New Testament – than the doctrine of those
who preach merely great works and holiness without Christ. We should see in
this fact an incentive to hear the Gospel with gladness. We ought joyfully to
thank God for it when we learn how it has power to bring to men life and
eternal salvation, and when it gives us assurance that the Holy Spirit
accompanies it and is imparted to believers.
GLORY OF THE GOSPEL
“But if the
ministration of death, written, and engraven on stones, came with glory, so
that the children of Israel could not look steadfastly upon the face of Moses
for the glory of his face; which glory was passing away: how shall not rather
the ministration of the Spirit be with glory? For if the ministration of
condemnation hath glory, much rather doth the ministration of righteousness
exceed in glory.”
45. Paul is in an ecstasy of delight, and his heart
overflows in words of praise for the Gospel. Again he handles the Law severely,
calling it a ministration, or doctrine, of death and condemnation. What term
significant of greater abomination could he apply to God’s Law than to call it
a doctrine of death and hell? And again ( Galatians
2:17), he calls it a “minister (or preacher) of sin ;” and ( Galatians 3:10)
the message which proclaims a curse, saying, “As many as are of the works of
the law are under a curse.” Absolute, then, is the conclusion that Law and
works are powerless to justify before God; for how can a doctrine proclaiming
only sin, death and condemnation justify and save?
46. Paul is compelled to speak thus, as we said above
because of the infamous presumption of both teachers and pupils, in that they
permit flesh and blood to coquet with the Law, and make their own works which
they bring before God their boast. Yet, nothing is effected but self-deception
and destruction. For, when the Law is viewed in its true
light, when its “glory,” as Paul has it, is revealed, it is found to do nothing
more than to kill man and sink him into condemnation.
47. Therefore, the Christian will do well to learn this text
of Paul and have an armor against the boasting of false teachers, and the
torments and trials of the devil when he urges the Law and induces men to seek
righteousness in their own works, tormenting their heart with the thought that
salvation is dependent upon the achievements of the individual. The Christian
will do well to learn this text, I say, so that in such conflicts he may take
the devil’s own sword, saying: “Why dost thou annoy me with talk of the Law and
my works? What is the Law after all, however much you may preach it to me, but
that which makes me feel the weight of sin, death and condemnation? Why should
I seek therein righteousness before God?”
48. When Paul speaks of the “glory of the Law,” of which the
Jewish teachers of work-righteousness boast, he has reference to the things
narrated in the twentieth and thirty-fourth chapters of Exodus – how, when the
Law was given, God descended in majesty and glory from heaven, and there were
thunderings and lightnings, and the mountain was encircled with fire; and how
when Moses returned from the mountain, bringing the Law, his face shone with a
glory so dazzling that the people could not look upon his face and he was
obliged to veil it.
49. Turning their glory against them, Paul says: “Truly, we
do not deny the glory; splendor and majesty were there: but what does such
glory do but compel souls to flee before God, and drive into death and hell? We
believers, however, boast another glory, – that of our ministration. The Gospel
record tells us ( Matthew 17:2-4) that Christ clearly
revealed such glory to his disciples when his face shone as the sun, and Moses
and Elijah were present. Before the manifestation of such glory, the disciples
did not flee; they beheld with amazed joy and said: “Lord, it is good for us to
be here. We will make here tabernacles for thee and for Moses,” etc.
50. Compare the two scenes and you will understand plainly
the import of Paul’s words here. As before said, this is the substance of his
meaning: “The Law produces naught but terror and death when it dazzles the
heart with its glory and stands revealed in its true
nature. On the other hand, the Gospel yields comfort and joy.” But to explain
in detail the signification of the veiled face of Moses, and of his shining
uncovered face, would take too long to enter upon here.
51. There is also especial comfort to be derived from Paul’s
assertion that the “ministration,” or doctrine, of the Law “passeth away”; for
otherwise there would be naught but eternal condemnation. The doctrine of the Law
“passes away” when the preaching of the Gospel of Christ finds place. To
Christ, Moses shall yield, that he alone may hold sway. Moses shall not terrify
the conscience of the believer. When, perceiving the glory of Moses, the
conscience trembles and despairs before God’s wrath, then it is time for
Christ’s glory to shine with its gracious, comforting
light into the heart. Then can the heart endure Moses and Elijah. For the glory
of the Law, or the unveiled face of Moses, shall shine
only until man is humbled and driven to desire the blessed countenance of
Christ. If you come to Christ, you shall no longer hear Moses to your fright
and terror; you shall hear him as one who remains servant to the Lord Christ,
leaving the solace and the joy of his countenance unobscured. In conclusion:
“For verily that
which hath been made glorious hath not
been made glorious in this respect, by reason of the glory that surpasseth.”
52. The meaning here is; When the glory and holiness of Christ,
revealed through the preaching of the Gospel, is rightly perceived then the
glory of the Law – which is but a feeble and transitory glory – is seen to be
not really glorious. It is mere dark clouds in contrast to the light of Christ
shining to lead us out of sin, death and hell unto God and eternal life.
TWELFTH SUNDAY
AFTER TRINITY.
MARK 7:31-37.
This sermon appeared in pamphlet form under the title: “A
sermon on the Gospel of Mark, 7th chapter, preached in the Castle Church at Wittenberg
before the Elector and Duke Henry of Saxony by Dr. ,Martin Luther. Wittenberg,
1534.” It appeared also in the edition of the Postil of 1543.
King James Version
Mark 7:31-37
And again, departing from the coasts of Tyre and
Sidon, he came unto the sea of Galilee, through the midst of the coasts of
Decapolis. And they bring unto him one that was deaf, and had an impediment in
his speech; and they beseech him to put his hand upon him. And he took him
aside from the multitude, and put his fingers into his ears, and he spit, and
touched his tongue; And looking up to heaven, he sighed, and saith unto him,
Ephphatha, that is, Be opened. And straightway his ears were opened, and the
string of his tongue was loosed, and he spake plain. And he charged them that
they should tell no man: but the more he charged them,
so much the more a great deal they published it; And were beyond measure
astonished, saying, He hath done all things well: he maketh both the deaf to
hear, and the dumb to speak.
1. As the Gospel everywhere shows Christ our Lord to be a
merciful and gracious man, ready to help every one by word and deed, in body
and soul, so does this Gospel lesson picture to us how willingly he helped this
poor man, who was deaf and dumb, in order that we might be invited to believe,
trusting to obtain from him all that is good, and also thereby to show unto us
an example and a pattern, which every Christian ought to follow, helping his
neighbor in the same manner.
2. For a Christian life consists entirely in the following:
First, that we believe and trust in Christ our Savior, being fully assured that
we are not deserted by him, whatever need or danger may betide us. Secondly,
that every Christian person also conducts himself toward friend or foe in the
same way, as he sees Christ does, who is so willing to help everyone. Whoever
does this, is a Christian; but he who does it not, is no Christian, though he
calls himself one. For these two cannot be separated; faith must be followed by
its fruits, or it is not true faith. That is the sum
of this Gospel lesson.
3. Now some have been agitated over the fact that in this
miracle Christ first takes the poor man and leads him apart from the people,
performs particular ceremonies, places his fingers in the man’s ears, and
spits, and touches his tongue, looks up to heaven, sighs and uses peculiar
language; whereas he had before helped other mutes and many not mutes without
any such ceremonies, merely by a word. All this, I say, has set some to thinking,
and they have explained it ‘that Christ in this case called to mind how this
same man, whom he was now helping would afterward sin with his tongue and ears;
therefore he had pity on him who would commit such sins after this great work
was done, and that this deed of mercy would be so ‘little appreciated, in that
a speechless tongue should become a blaspheming tongue, which would not only
defame his neighbors, but even dishonor God in heaven; and the ears, which were
opened in order to hear God’s Word, would rather hear all manner of erroneous
and false doctrine, than the Word of God. This, they say. was the reason Christ
sighed and looked up to heaven.
4. I will not reject this opinion; [so that it may not be
said, that we are never pleased with anything, but want to have everything new
and changed.] But, we must not, as it were, confine Christ too narrowly as
though he had regard to one person only; we must regard him more
highly than that he would help only this man. For all the Holy Scriptures, and
particularly the prophets and psalms, declare, that he was sent to have deep
compassion on all the misery and need of the whole human race, and that Christ
was the person, chosen particularly above all saints, to be so minded toward us
as surely to take upon himself all our need and sorrow as though they were his
own, as in Psalm 40:12 he says of our sins, “Mine iniquities have over-taken
me, so that I am not able to look up,” and in Psalm 41:4, “O Lord, have mercy
upon me, heal my soul, for I have sinned against thee.” Here our merciful Lord
speaks in our person, bearing our sins as though they were his own, and as
though he had committed them himself. And again, Psalm 69:5: “O God, thou
knowest my foolishness, and my sins are not hid from thee”; again, Isaiah 53:6’
“The Lord hath laid on him the iniquity of us all”; and vs. 4-5: “He hath borne
our griefs, and carried our sorrows; the chastisement of our peace was upon
him,” etc. And other passages of Scripture bear witness to this.
5. For the Lord Christ must be painted in such a manner that
he is the only person who takes upon himself the misfortune, not of one
country, or of one city, but of the whole world; even as St. John names him,
John
6. That is the reason he sighs so here, as the person who
was to do it, of whom the prophets had long before announced that he would have
deep compassion upon all the evils of the whole human race. He was not alone
concerned about the tongue and the ears of only this poor man; but it was a
common sigh over all tongues and ears in general, yea, over all hearts, bodies,
and souls, and all men, from Adam to the last human being, who is yet to be
born. Hence he does not chiefly sigh because this man would in the future
commit many sins; but the chief reason is that he, Christ the Lord, viewed the
entire mass of flesh and blood which the devil afflicted with a fatal hurt in
Paradise, making mankind deaf and dumb, and thus thrust them into death and
hell fire. This view being before the eyes of Christ, he looked far about him,
seeing how great the damage was, inflicted in Paradise by the devil through the
fall of one man. He looks not upon those two ears, but upon the whole number of
men who had come from Adam, and were yet to come. Therefore this Gospel lesson
sets forth Christ as being the man who is concerned about you and me, and about
us all in a way that we ought to be concerned about ourselves, as though he
were sunk in those sins and afflictions ‘in which we are sunk, and that he
sighs over the fact, that the very devil has brought about this ruin.
7. This surely is why he shows such great earnestness in
this case, and makes use of special ways and means. As though he would say:
“Your deplorable condition, your bondage in sin and death, affects me so
deeply, that moved by nothing but by my own thoughts, I must act in a special
manner.” For so extraordinary are his actions in this case, compared to his
other works, that it is truly astonishing. He often healed others, or casted
out devils, with a single word; indeed, he actually helped some whom he never visited,
as for instance the centurion’s servant, Matthew
8. For as we admit that Christ, our Lord and God, had all
other human traits, sin excepted, we must also concede, that he did not always
have the same thoughts, was not always equally disposed, nor always equally
fervent; but was variously actuated, just as other saints. Therefore, as his
emotions and thoughts were peculiar in this case, his actions were also
peculiar, so that we must see how truly human he was in body and soul, whose
mind was not at all times alike disposed, just as little as he was always
hungry and sleepy at the same time. As these conditions are variable in men, so
they were variable in him, as St. Paul says, Philippians 2:7: “He took upon
himself the form of a servant, being made in the likeness of men, and being
found in fashion as a man,” etc. This must not be understood merely of external
appearances, but of his soul and the thoughts of his heart, that, being ardent
at one time, he was more ardent at another time, etc.
This, then, is one reason why Christ here acted thus, namely, because he is a
real man; but at the same time a person who stood in the place of all men and
took upon himself at the same time the diseases of this man, and of all men.
9. The other thought is also true,
that he was deeply grieved by the knowledge that this man, if he would heal
him, might sin greatly after he was healed. But it is too narrow to explain it
as referring only to the future sins of this man. For it was the task of
Christ, our Lord God, to concern himself, and to suffer, not only for one man’s
sin but, as we read in Revelation 13:8, for all sins that would be committed
from the beginning of the world, from Adam to our time, even unto the last man
to be born before the day of judgment. Therefore their view is too narrow who
explain it only of those sins which this man would yet do in the future.
Although he showed in other instances that he took account of the future life
of certain persons, as he said to the paralytic, John :14:
“Thou art made whole, sin no more, lest a worse thing befall thee.”
10. For Christ, our dear Lord, has so kind a heart that he
grieves to think of a person sinning. For he is well aware that sins cannot
remain unpunished; therefore he even wept over the city of Jerusalem, because
he saw that her sins had to be punished. So kind and loving’ is his heart that
he has by no means pleasure where sin is committed.
11. He addresses here particularly two organs of the body,
the ear and the tongue; for you know the Kingdom of Christ is founded upon the
Word, which cannot be apprehended or understood except by these two organs, the
ear and the tongue, and he rules in the hearts of men alone by the Word and by
faith. The ears apprehend the Word, the heart believes it; the tongue, however,
speaks or confesses that which the heart believes. Hence, barring the tongue
and ears, there is no perceptible difference between the Kingdom of Christ and
that of the world.
12. For in regard to the outward life a Christian has duties
like an unbeliever; he tills the ground, works his fields, and plows just like
others, and he undertakes no peculiar work or deed, either in eating, drinking,
working, sleeping, or anything else. But these two organs of the body make a
difference between a Christian and an unbeliever; a Christian speaks and hears
differently; he has a tongue which praises the grace of God and preaches Christ
the Lord as being the only Savior, etc. This the world does not do; it speaks
of avarice and other vices, preaches and praises its own glory.
13. In like manner the ears of both differ. A Christian’s
ears have the same Word which the tongue preaches, and the heart believes; but
the world prefers to hear one speak of her wisdom, understanding, honor and glory.
The ears and tongues of Christians are thus different from the ears and tongues
of the world, or of unbelievers, caring nought for silver or gold, but only for
that which is said of Christ, and how to speak and preach Christ.
14. Surely our dear Lord foresaw how much harm and misery
would yet be caused by tongues and ears. It does great harm that Christians are
persecuted, drowned, burned, and hanged, and that the world sets itself
forcibly against the Word; but this harm does not penetrate all, nor will it
win. For when it becomes known that persons are dealt with so very unjustly,
they only grow bold and fearless thereby and despise such torture and
suffering. Hence that is not the greatest injury with which tyrants afflict
Christendom; but that piece of flesh which lurks behind the teeth, offers the
greatest harm to the Kingdom of Christ. I am not now referring to people lying
about and defaming one another; I am speaking of the higher things, that the
tongue after Christ has loosed it and has given it the Gospel, should
thenceforth inflict such notorious injury. It is true,
the injury is not so glaring, and it appears to be much worse if a person’s
head is struck off, than if a false prophet or writer comes forward; but a
false sermon, yea even a false word, which comes whirling along in God’s name,
will cut off a great number of souls, so that an entire city or country may
fall under it.
15. This now is one of the afflictions which caused Christ
to sigh; as though he would say: Be watchful! Beware of deceitful tongues which
meddle with the Scriptures, more than of those which hold forth in the
winehouse or in the grocery-store; though the latter are not harmless, yet when
those tongues begin to speak which I have made loose
so that they can boast of Christ, beware of them, etc. And in very deed, it is
worth while to deplore the fact that those who have the Word and can talk much
about it, should nevertheless persecute the Word with tongue and fist. The Turk
also is a menace to Christendom, but his harm is inflicted only by the sword,
and is in no way equal to the harm done by sectarians. There is need even now
that one should sigh because such tongues which mislead so many people and
still claim to be Christians, and to have improved the Christian Church. This
is the first point, namely, that the devil, after the tongue is loosed and
people know what Christ is, still inflicts injury by subverting the doctrine.
16. Hence Christ says, one will find corrupt ears which,
though I have opened them, wish to hear nothing else but what such false, evil
tongues say. As Paul says, 2 Timothy 4:3’ “The lime will come when they will
not endure the sound doctrine, but, having itching ears, will heap to
themselves teachers after their own lusts, and will turn away their ears from
the truth, and will turn aside unto fables,” etc. Preachers who teach thus, are
rogues and apostles of the devil. Now the others ought to be so godly as to
say, I will not listen to their tongues. Aye, says St. Paul, they do not wish
to hear the blessed tongue, but seek another; and in truth they find it, as it
now happens among the sectarians of our day. Therefore, says St. Paul, as their
ears itch, so will he send them preachers who will forcibly lead them into
error. Just as we saw, while under the Pope, that no one was able to withstand
the slightest error, but their fictitious purgatory, indulgences, haunting
spirits, and whatever was only new, was immediately held to be an article of
faith. Thus did the devil rub their ears, so that they were much more willing to listen to such deceit than to the Word of
God.
17. It is so even now. Our Lord God opens the ears so that
the true Gospel is heard; yet wherever a sectarian
turns up, the people immediately accept him, becoming so frenzied and so
hostile to the true preachers that I am greatly perplexed how such excellent
hearts to whom I would have entrusted body and soul, can grow so spitefully
hostile to us, as though they were full of satan and sin much more grievously
with tongues and ears than before they had the Gospel, so that it were much
better that Christ had never made them whole, and that they had not heard his
Word at all.
18. The meaning of Christ’s sighs then is, not only that he
reviewed in his mind all afflictions from the beginning of the world, but that
he deplored the certainty that after the revelation of the Gospel, his Kingdom
should suffer so much harm through the very persons whom he would help, and
that his Kingdom should be so buffeted and rent, which would not have happened,
if men had not first been rescued by him. To be sure, he must bear it, and we
must also bear it; but nevertheless, he will not on that account have sighed in
vain.
19. And though the nature of his sighs is not fully stated
here--for it cannot be written, as St. Paul says, Romans
20. We should learn now from these ceremonies and
demonstrative actions, which Christ uses here, how earnestly Christ our Lord
cares for us; we should diligently be on our guard to keep our ears and tongues
in the condition in which he gave them to us, and fortify ourselves against the
devil and against men, lest they change our ears and tongues to the contrary.
Secondly, we should also, every one in his calling, show our gratitude toward
his Word for this blessing in such a manner that a ruler in his country, a
preacher in the pulpit, father and mother in the home, rightly fulfill the
duties of their calling, while the others should hear it, keeping open their
ears as Christ has opened them, and diligently see to it, as Christ acted in
the case of this man, that they may also be as serious, and thank God for it.
21. Among us, God be praised, the tongue has been so
developed that we speak purely, and that the ears gladly hear it; for there
still are many pious people everywhere who take delight in hearing God’s Word.
But side by side with this there is great ingratitude also among us, and
frightful contempt for the Word of God, perhaps, indeed, a secret persecution
and suffering. Other princes persecute it openly; but we here sit under
shelter, as in a garden of roses, and yet secretly there are so many, citizens
and peasants, and the noblemen with their golden chains, who would gladly hound
all pastors and preachers out of tile country, if only they could do it. This
shows that they despise the Word and hate it secretly; as we see it is the case
that, where the Word is persecuted openly, there only it would live, and where
it is unhindered and public, there they do not want it.
22. But our Lord God will surely not have sighed in vain.
Some think, indeed, that it will always remain so, because he keeps so silent
about it; but it happens very quickly that a pulpit changes its character.
Therefore our Lord God wants us here to take warning, as it was also predicted
by St. Paul, in order that we should beware. Tongues will change their speech,
and the ears of the people will itch after false preachers, even as it came to
pass under the Pope’s rule, where people were so willing and eager to hear and
to do, whenever anyone came along who had something new to say, no matter how
unreasonable and foolish it might be. At that time, if anyone had risen to
preach that a church should be built in the river Elbe, they would have done
it. But now that the Word is being taught and preached from the pulpit, to
trust in God and to serve our neighbor, the lives of the people nowhere are
conformed to it. That is the doings of the very devil, but this does not excuse
us.
23. For since the doctrine has been brought into such shape
and form that the articles of faith are preached in their purity, and since the
tongues are now loosed and the ears are opened, we should also apply ourselves
that this doctrine may show itself in our daily lives. But I fear it will not
be done before lightning and thunder strike down upon us, as St. Paul says. God
has already made a beginning with the Pope, striking
the Antichrist with the lightning of the Gospel, which is the Spirit of his
mouth, which is now opened and speaks, and is still striking among the wicked;
but I fear the teaching will not be followed by right living, until he will
come and strike everything to the ground completely, making an end of
ungodliness by the manifestation of his glorious coming, 2 Thessalonians 2:8.
24. Now since righteous works and living do not seem to
follow the doctrine so perfectly among us as they indeed ought, I fear that our
Lord God, unless the day of judgment should break in upon us, will not let his
punishment be deferred; for our lives are not at all in agreement with the
doctrine, not even in the least thing, as that we should serve our neighbor,
which truly is not a great requirement. For there is no need to run to Rome nor
to St. James, nor to give money or anything valuable
to obtain it; all you need is to give your will to do it. But since we are such
desperate people who, after having done only too much under the Pope, do
nothing now so either the day of judgment must strike in our midst, or our Lord
God will send heresies and then we will be compelled again to do unnecessary
works. It is a matter of great concern to Christ, the Lord, that his Word
should thus be despised and per secured; therefore those who are the cause of
it will not go unpunished. Let this suffice concerning this text. [Let us pray
to our Lord God to give us his grace, that we may so
act and live as he has enabled us to speak and hear. Amen.]