Martin Luther’s

Church Postil

The Lent Postil 1525

First Sunday after Epiphany;

Romans 12:1-6

THE FRUITS OF FAITH

Rom 12:1-6

I beseech you therefore, brethren, by the mercies of God, that ye present your bodies a living sacrifice, holy, acceptable unto God, which is your reasonable service. And be not conformed to this world: but be ye transformed by the renewing of your mind, that ye may prove what is that good, and acceptable, and perfect, will of God. For I say, through the grace given unto me, to every man that is among you, not to think of himself more highly than he ought to think; but to think soberly, according as God hath dealt to every man the measure of faith. For as we have many members in one body, and all members have not the same office: So we, being many, are one body in Christ, and every one members one of another. Having then gifts differing according to the grace that is given to us, whether prophecy, let us prophesy according to the proportion of faith;

1. In the preceding sermons I have treated sufficiently of faith and love; and of crosses and afflictions, the promoters of hope. Faith, love and affliction bound the Christian's life. It is unnecessary that I should further discourse on these topics. As they – or anything pertaining to the life of the Christian – present themselves, reference may be had to those former postils. It is my purpose now briefly to make plain that the sum of all divine doctrine is simply Jesus Christ, as we have often heard.

2. This epistle lesson treats not of faith, but of the fruits of faith – love, unity, patience, self-denial, etc. Among these fruits, the apostle considers first the discipline of the body – the mortification of evil lusts. He handles the subject here in a manner wholly unlike his method in other epistles. In Galatians he speaks of crucifying the flesh with its lusts; in Hebrews and Colossians, of putting off the old man and mortifying the members on earth. Here he mentions presenting the body as a sacrifice; he dignifies it by the loftiest and most sacred terms. Why does he so?

First, by making the terms glorious, he would the more emphatically urge us to yield this fruit of faith. The whole world regards the priest's office – his service and his dignity – as representing the acme of nobility and exaltation; and so it truly does. Now, if one would be a priest and exalted before God, let him set about this work of offering up his body to God; in other words, let him be humble, let him be nothing in the eyes of the world.

3. I will let every man decide for himself the difference between the outward priesthood of dazzling character and the internal, spiritual priesthood. The first is confined to a very few individuals; the second, Christians commonly share. One was ordained of men, independently of the Word of God; the other was established through the Word, irrespective of human devices. In that, the skin is besmeared with material oil; in this, the heart is internally anointed with the Holy Spirit. That applauds and extols its works; this proclaims and magnifies the grace of God, and his glory. That does not offer up the body with its lusts, but rather fosters the evil desires of the flesh; this sacrifices the body and mortifies its lusts. The former permits the offering up to itself of gold and property, of honor, of idleness and pleasure, and of all manner of lust on earth; the latter foregoes these things and accepts only the reverse of homage. That again sacrifices Christ in its awful perversions; this, satisfied with the atonement once made by Christ, offers up itself with him and in him, by making similar sacrifices. In fact, the two priesthoods accord about as well as Christ and Barabbas, as light and darkness, as God and the world. As little as smearing and shaving were factors in Christ's priesthood, so little will they thus procure for anyone the Christian priesthood. Yet Christ, with all his Christians, is priest. ”Thou art a priest for ever after the order of Melchizedek.” Ps 110, 4. The Christian priesthood will not admit of appointment. The priest is not made. He must be born a priest; must inherit his office. I refer to the new birth – the birth of water and the Spirit. Thus all Christians become priests, children of God and co-heirs with Christ the Most High Priest.

4. Men universally consider the title of priest glorious and honorable; it is acceptable to everyone. But the duties and the sacrifice of the office are rarely accepted. Men seem to be averse to these latter. The Christian priesthood costs life, property, honor, friends and all worldly things. It cost Christ the same on the holy cross. No man readily chooses death instead of life, and accepts pain instead of pleasure, loss instead of gain, shame rather than honor, enemies rather than friends, according to the example Christ set for us on the cross. And further, all this is to be endured, not for profit to one's self, but for the benefit of his neighbor and for the honor and glory of God. For so Christ offered up his body. This priesthood is a glorious one.

5. As I have frequently stated, the suffering and work of Christ is to be viewed in two lights: First, as grace bestowed on us, as a blessing conferred, requiring the exercise of faith on our part and our acceptance of the salvation offered. Second, we are to regard it an example for us to follow; we are to offer up ourselves for our neighbors' benefit and for the honor of God. This offering is the exercise of our love – distributing our works for the benefit of our neighbors. He who so does is a Christian. He becomes one with Christ, and the offering of his body is identical with the offering of Christ's body. This is what Peter calls offering sacrifices acceptable to God by Christ. He describes priesthood and offering in these words: ”Ye also, as living stones, are built up a spiritual house, to be a holy priesthood, to offer up spiritual sacrifices, acceptable to God through Jesus Christ.” 1 Pet 2, 5.

6. Peter says ”spiritual sacrifices,” but Paul says our bodies are to be offered up. While it is true that the body is not spirit, the offering of it is called a spiritual sacrifice because it is freely sacrificed through the Spirit, the Christian being uninfluenced by the constraints of the Law or the fear of hell. Such motives, however, sway the ecclesiasts, who have heaped tortures upon themselves by undergoing fasts, uncomfortable clothing, vigils, hard beds and other vain and difficult performances, and yet failed to attain to this spiritual sacrifice. Rather, they have wandered the farther from it because of their neglect to mortify their old Adam-like nature. They have but increased in presumption and wickedness, thinking by their works and merits to raise themselves in God's estimation. Their penances were not intended for the mortification of their bodies, but as works meriting for them superior seats in heaven. Properly, then, their efforts may be regarded a carnal sacrifice of their bodies, unacceptable to God and most acceptable to the devil.

7. But spiritual sacrifices, Peter tells us, are acceptable to God; and Paul teaches the same (Rom 8 13): ”If by the Spirit ye put to death the deeds of the body, ye shall live.” Paul speaks of mortifying through the Spirit; Peter, of a spiritual sacrifice. The offering must first be slain. Paul's thought is: ”If ye mortify the deeds of the body in your individual, chosen ways, unprompted by the Spirit or your own heart, simply through fear of punishment, that mortification – that sacrifice – will be carnal; and ye shall not live, but die a death the more awful.” The Spirit must mortify your deeds – spiritually it must be done; that is, with real enjoyment, unmoved by fear of hell, voluntarily, without expectation of meriting honor or reward, either temporal or eternal. This, mark you, is a spiritual sacrifice. However outward, gross, physical and visible a deed may be, it is altogether spiritual when wrought by the Spirit. Even eating and drinking are spiritual works if done through the Spirit. On the other hand, whatsoever is wrought through the flesh is carnal, no matter to what extent it may be a secret desire of the soul. Paul (Gal 5, 20) terms idolatry and heresies works of the flesh, notwithstanding they are invisible impulses of the soul.

8. In addition to this spiritual sacrifice – the mortifying of the deeds of the body – Peter mentions another, later on in the same chapter: ”But ye are . . . a royal priesthood . . . that ye may show forth the excellencies of him who called you out of darkness into his marvelous light.” Here Peter touches upon the preaching office, the real sacrificial office, concerning which it is said (Ps 50, 23), ”Whoso offereth the sacrifice of thanksgiving glorifieth me.” Preaching extols the grace of God. It is the offering of praise and thanks. Paul boasts (Rom 15, 16) that he sanctifies and offers the Gospel. But it is not our purpose to consider here this sacrifice of praise; though praise in the congregation may be included in the spiritual sacrifice, as we shall see. For he who offers his body to God also offers his tongue and his lips as instruments to confess, preach and extol the grace of God. On this topic, however, we shall speak elsewhere. Let us now consider the words of the text.

OUR SPIRITUAL SERVICE

”I beseech you therefore, brethren.”

9. Paul does not say, ”I command you.” He is preaching to those already godly Christians through faith in the new man; to hearers who are not to be constrained by commandments, but to be admonished. For the object is to secure voluntary renunciation of their old, sinful, Adam- like nature. He who will not cheerfully respond to friendly admonition is no Christian. And he who attempts by the restraints of law to compel the unwilling to renunciation, is no Christian preacher or ruler; he is but a worldly jailer.

”By the mercies of God.”

10. A teacher of the Law enforces his restraints through threats and punishments. A preacher of grace persuades and incites by calling attention to the goodness and mercy of God. The latter does not desire works prompted by an unwilling spirit, or service that is not the expression of a cheerful heart. He desires that a joyous, willing spirit shall incite to the service Of God. He who cannot, by the gracious and lovely message of God's mercy so lavishly bestowed upon us in Christ, be persuaded in a spirit of love and delight to contribute to the honor of God and the benefit of his neighbor, is worthless to Christianity, and all effort is lost on him. How can one whom the fire of heavenly love and grace cannot melt, be rendered cheerfully obedient by laws and threats? Not human mercy is offered us, but divine mercy, and Paul would have us perceive it and be moved thereby.

”To present your bodies.”

11. Many and various were the sacrifices of the Old Testament. But all were typical of this one sacrifice of the body, offered by Christ and his Christians. And there is not, nor can be, any other sacrifice in the New Testament. What more would one, or could one, offer than himself, all he is and all he has? When the body is yielded a sacrifice, all belonging to the body is yielded also. Therefore, the Old Testament sacrifices, with the priests and all the splendor, have terminated. How does the offering of a penny compare with that of the body? Indeed, such fragmentary patchwork scarcely deserves recognition as a sacrifice when the bodies of Christ and of his followers are offered. Consequently, Isaiah may truly say that in the New Testament such beggarly works are loathsome compared to real and great sacrifices: ”He that killeth an ox is as he that slayeth a man; he that sacrificeth a lamb, as he that breaketh a dog's neck; he that offereth an oblation, as he that offereth swine's blood; he that burneth frankincense, as he that blesseth an idol.” Is 66, 3. Similarly, also: ”What unto me is the multitude of your sacrifices? saith Jehovah: I have had enough of the burnt-offerings of rams, and the fat of fed beasts; and I delight not in the blood of bullocks, or of lambs, or of he-goats.” Is 1, 11. Thus, in plain words, Isaiah rejects all other sacrifices in view of this true one.

12. Our blind leaders, therefore, have most wretchedly deceived the world by their mass- offerings, for they have forgotten this one real sacrifice. The mass may be celebrated and at the same time the soul be not benefited, but rather injured. But the body cannot be offered without benefiting the soul. Under the New Testament dispensation, then, the mass cannot be a sacrifice, even were it ever one. For all the works, all the sacrifices of the New Testament, must be true and soul-benefiting. Otherwise they are not New Testament sacrifices. It is said (Ps 25, 10), ”All the paths of Jehovah are lovingkindness and truth.”

”A living sacrifice, holy, acceptable to God.”

13. Paul here makes use of the three words ”living,” ”holy” and ”acceptable,” doubtless to teach that the sacrifices of the Old Testament are repealed and the entire priesthood abolished. The Old Testament sacrifices consisted of bullocks, sheep and goats. To these life was not spared. For the sacrifice they were slain, burned, consumed by the priests. But the New Testament sacrifice is a wonderful offering. Though slain, it still lives. Indeed, in proportion as it is slain and sacrificed, does it live in vigor. ”If by the Spirit ye put to death the deeds of the body, ye shall live.” Rom 8, 13. ”For ye died, and your life is hid with Christ in God.” Col 3, 3. ”And they that are of Christ Jesus have crucified the flesh with the passions and the lusts thereof.” Gal 5, 24.

14. The word ”living,” then, is to be spiritually understood – as having reference to the life before God and not to the temporal life. He who keeps his body under and mortifies its lusts does not live to the world; he does not lead the life of the world. The world lives in its lusts, and according to the flesh; it is powerless to live otherwise. True, the Christian is bodily in the world, yet he does not live after the flesh. As Paul says (2 Cor 10, 3), ”Though we walk in the flesh, we do not war according to the flesh”; and again (Rom 8, 1), ”Who walk not after the flesh.” Such a life is, before God, eternal, and a true, living sacrifice. Such mortification of the body and of its lusts, whether effected by voluntary discipline or by persecution, is simply an exercise in and for the life eternal.

15. None of the Old Testament sacrifices were holy except in an external and temporal sense – until they were consumed. For the life of the animal was but temporal and external previous to the sacrifice. But the ”living sacrifice” Paul mentions is righteous before God, and also externally holy. ”Holy” implies simply, being designed for the service and the honor of God, and employed of God. Hence we must here understand the word ”holy” as conveying the thought that we let God alone work in us and we be simply his holy instruments. As said in First Corinthians 6, 19-20, ”Your body is the temple of the Holy Ghost . . . and ye are not your own . . . therefore glorify God in your body, and in your spirit, which are God's.” Again (Gal 6, 17), ”I bear branded on my body the marks of Jesus.” Now, he who performs a work merely for his own pleasure and to his own honor, profanes his sacrifice. So also do they who by their works seek to merit reward from God, whether temporal or eternal. The point of error is, they are not yet a slain sacrifice. The sacrifice cannot be holy unless it first lives; that is, unless it is slain before God, and slain in its own consciousness, and thus does not seek its own honor and glory.

16. The Old Testament sacrifices were not in themselves acceptable to God. Nor did they render man acceptable. But in the estimation of the world – before men – they were pleasing, even regarded highly worthy. Men thought thereby to render themselves well-pleasing in God's sight. But the spiritual sacrifice is, in man's estimation, the most repugnant and unacceptable of all things. It condemns, mortifies and opposes whatever, in man's judgment, is good and well-pleasing. For, as before stated, nature cannot do otherwise than to live according to the flesh, particularly to follow its own works and inventions. It cannot admit that all its efforts and designs are vain and worthy of mortification and of death. The spiritual sacrifice is acceptable to God, Paul teaches, however unacceptable it may be to the world. They who render this living, holy sacrifice are happy and assured of their acceptance with God; they know God requires the death of the lusts and inventions of the flesh, and he alone desires to live and work in us.

17. Consequently, Paul's use of the word ”body” includes more than outward, sensual vices and crimes, as gluttony, fornication, murder; it includes everything not of the new spiritual birth but belonging to the old Adam nature, even its best and noblest faculties, outer and inner; the deep depravity of self-will, for instance, and arrogance, human wisdom and reason, reliance on our own good works, on our own spiritual life and on the gifts wherewith God has endowed our nature.

To illustrate: Take the most spiritual and the wisest individuals on earth, and while it is true that a fraction of them are outwardly and physically chaste, their hearts, it will be found, are filled with haughtiness, presumption and self-will, while they delight in their own wisdom and peculiar conduct. No saint is wholly free from the deep depravity of the inner nature. Hence he must constantly offer himself up, mortifying his old deceitful self. Paul calls it sacrificing the body, because the individual, on becoming a Christian, lives more than half spiritually, and the evil propensities remaining to be mortified Paul attributes to the body as to the inferior, the less important, part of man; the part not as yet wholly under the Spirit's influence.

”Which is your spiritual (reasonable) service.”

18. A clear distinction is here made between the services rendered God by Christians and those which the Jews rendered. The thought is: The Jews' service to God consisted in sacrifices of irrational beasts, but the service of Christians, in spiritual sacrifices – the sacrifice of their bodies, their very selves. The Jews offered gold and silver; they built an inanimate temple of wood and stone. Christians are a different people. Their sacrifices are not silver and gold. Their temple is not wood and stone; it is themselves. ”Ye are a temple of God.” I Cor 3, 16. Thus you observe the unfair treatment accorded Christians in ignoring their peculiar services and inducing the world to build churches, to erect altars and monasteries, and to manufacture bells, chalices and images by way of Christian service – works that would have been too burdensome for even the Jews.

19. In brief, this our reasonable service is rightly called a spiritual service of the heart, performed in the faith and the knowledge of God. Here Paul rejects all service not performed in faith as entirely unreasonable, even if rendered by the body and in outward act, and having the appearance of great holiness and spiritual life. Such have been the works, offerings, monkery and stringent life of the Papists, performed without the knowledge of God – having no command of God – and without spirit and heart. They have thought that so long as the works were performed they must be pleasing to God, independent of their faith. Such was also the service of the Jews in their works and offerings, and of all who knew not Christ and were without faith. Hence they were no better than the service and works of idolatrous and ignorant heathen.

”And be not fashioned according to this world: but be ye transformed by the renewing of your mind, that ye may prove what is the good and acceptable and perfect will of God.”

20. As before said, the world cannot endure the sight or hearing of this living sacrifice; therefore it opposes it on every side. With its provocations and threats, its enticements and persecutions, it has every advantage, aided by the fact that our minds and spirits are not occupied with that spiritual sacrifice, but we give place to the dispositions and inclinations of the world. We must be careful, then, to follow neither the customs of the world nor our own reason or plausible theories. We must constantly subdue our dispositions and control our wills, not obeying the dictates of reason and desire. Always we are to conduct ourselves in a manner unlike the way of the world. So shall we be daily changed – renewed in our minds. That is, we come each day to place greater value on the things condemned by human reason – by the world. Daily we prefer to be poor, sick and despised, to be fools and sinners, until ultimately we regard death as better than life, foolishness as more precious than wisdom, shame nobler than honor, labor more blessed than wealth, and sin more glorious than human righteousness. Such a mind the world does not possess. The mind of the world is altogether unlike the Christian's. It not only continues unchanged and unrenewed in its old disposition, but is obdurate and very old.

21. God's will is ever good and perfect, ever gracious; but it is not at all times so regarded of men. Indeed, human reason imagines it to be the evil, unfriendly, abominable will of the devil, because what reason esteems highest, best and holiest, God's will regards as nothing and worthy of death. Therefore, Christian experience must come to the rescue and decide. It must feel and prove, must test and ascertain, whether one is prompted by a sincere and gracious will. He who perseveres and learns in this way will go forward in his experience, finding God's will so gracious and pleasing he would not exchange it for all the world's wealth. He will discover that acceptance of God's will affords him more happiness, even in poverty, disgrace and adversity, than is the lot of any worldling in the midst of earthly honors and pleasures. He will finally arrive at a degree of perfection making him inclined to exchange life for death, and, with Paul, to desire to depart that sin may no more live in him, and that the will of God may be done perfectly in himself in every relation. In this respect he is wholly unlike the world; he conducts himself very differently from it. For the world never has enough of this life, while the experienced Christian is ready to be removed. What the world seeks, he avoids; what it avoids, he seeks.

22. Paul, you will observe, does not consider the Christian absolutely free from sin, since he beseeches us to be ”transformed by the renewing of the mind.” Where transformation and renewal are necessary, something of the old and sinful nature must yet remain. This sin is not imputed to Christians, because they daily endeavor to effect transformation and renovation. Sin exists in them against their will. Flesh and spirit are contrary to each other (Gal 5, 17), therefore we do not what we would. Rom 7, 15. Paul makes particular mention of ”the mind” here, by contrast making plainer what is intended by the ”body” which he beseeches them to sacrifice. The scriptural sense of the word ”mind” has already been sufficiently defined as ”belief,” which is the source of either vice or virtue. For what I value, I believe to be right. I observe what I value, as do others. But when belief is wrong, conscience and faith have not control. Where unity of mind among men is lacking, love and peace cannot be present; and where love and faith are not present, only the world and the devil reign. Hence transformation by renewal of the mind is of vital importance. Now follows:

SOBER THOUGHTS OF OURSELVES.

”For I say, through the grace that was given me, to every man that is among you, not to think of himself more highly than he ought to think; but so to think as to think soberly, according as God hath dealt to every man a measure of faith.”

23. Paul, in all his epistles, is careful to give this instruction to Christians. His purpose is to preserve simplicity of faith among them everywhere; to prevent sects and schisms in Christian life, which have their origin in differing minds, in diversity of belief. To make admonition the more forcible, he refers to his apostolic office; to the fact that he was, by the grace of God, chosen and sent to teach the things he advocates. His words here mean: ”Ye possess many graces, but let everyone take heed to confine his belief and opinions to the limits of faith. Let him not esteem himself above another, nor attach to the gifts conferred upon himself greater value than he accords those conferred upon another. Otherwise he will be inclined to despise the lesser gifts and emphasize the more exalted ones, and to influence others to the same practice.” Where there is not such humility, recourse is had to works and to the honoring of gifts, while faith is neglected. Thus belief prompts to do as the world does, to value what is exalted and to despise what is humble.

24. This principle cannot be better illustrated than by the prevailing examples of our time. For instance, monks and priests have established spiritual orders which they regard highly meritorious. In this respect they do not think soberly, but extravagantly. They imagine ordinary Christians to be insignificant in comparison with them. But their orders represent neither faith nor love, and are not commanded by God. They are peculiar, something devised by the monks and priests themselves. Hence there is division. Because of the different beliefs, numerous sects exist, each striving for first place. Consequently, all the orders become unprofitable in God's sight. The love and faith and harmony which unite Christians are dissipated.

25. Paul teaches that, however varied the gifts and the outward works, none should, because of these, esteem himself good, nor regard himself better than others. Rather, every man should estimate his own goodness by his faith. Faith is something all Christians have, though not in equal measure, some possessing more and others less. However, in faith all have the same possession – Christ. The murderer upon the cross, through faith, had Christ in himself as truly as had Peter, Paul, Abraham, the mother of the Lord, and all saints; though his faith may not have been so strong. Therefore, though gifts be unequal, the precious faith is the same. Now, if we are to glory in the treasures of faith only, not in the gifts, every man should esteem another's gifts as highly as his own, and with his own gifts serve that other who in faith possesses equal treasure with him. Then will continue loving harmony and simple faith, and none will fall back upon his own works or merits. Of this ”mind,” or belief, you may read further in the preceding postils, especially in the epistle selection for the third Sunday in Advent. Further comment on this text will be left for the next epistle lesson, the two being closely connected.

FIRST SUNDAY AFTER EPIPHANY.

Luke 2:41-52.

This sermon appeared first time under the title: “A Sermon on the Gospel of Luke, 2 chapter. On the Sunday after the day of the Three Holy Kings; in which is set forth how they fare who are true Christians; also how we are to seek Christ only in the Temple, that is, in the divine Scriptures. Doctor Martin Luther. Preached in Wittenberg, 1523.”

Contents:

An example of the cross. And of consolation under the cross.

Luke 2:41-52.

And his parents went every year to Jerusalem at the feast of the passover. And when he was twelve years old, they went up alter the custom of the feast; and when they had fulfilled the days, as they were returning, the boy Jesus tarried behind in Jerusalem, and his parents knew it not; but supposing him to be in the company, they went a day’s journey; and they sought for him among their kinsfolk and acquaintance: and when they found him not, they returned to Jerusalem, seeking for him. And it came to pass, after three days they found him in the temple, sitting in the midst of the teachers, both hearing them, and asking them questions: and all that heard him were amazed at his understanding and his answers. And when they saw him, they were astonished; and his mother said unto him, Son, why hast thou thus dealt with us? behold, thy father and I sought thee sorrowing. And he said unto them, How is it that ye sought me? knew ye not that I must be in my Father’s house? And they understood not the saying which he spake unto them. And he went down with them, and came to Nazareth; and he was subject unto them: and his mother kept all these sayings in her heart. And Jesus advanced in wisdom and stature, and in favor with God and men.

I. AN EXAMPLE OF THE CROSS. OR SANCTIFIED SUFFERING

1. This is a Gospel that presents to us an example of the holy cross, showing us through what experiences those have to pass who are Christians, and how they ought to bear their sorrow. For he who desires to be a Christian must expect to help bear the cross. For God will place him between the spurs and thoroughly test him that he may be humble and no one will come to Christ without suffering. Of this we have here an example, which we ought to imitate and shall now consider.

2. Although the holy mother Mary, who was highly blessed and upon whom many favors were bestowed, had undoubtedly the greatest delight in her child, yet the Lord so ruled that her joy was not without sorrow and like all others she did not attain complete blessedness until she entered heaven. For this reason she had to suffer so much sorrow, pain and anguish on earth. It was her first great sorrow that she had to give birth to her child in Bethlehem, in a strange town, where she found no room with her babe except in a stable. Then her second sad experience was that soon after the six weeks of her purification she was compelled to flee with her child into Egypt, a strange country, which was indeed a poor consolation. She undoubtedly experienced many more like trials, which have not been recorded.

3. One of them is related here, when her son caused her so much anxiety, by tarrying behind in the temple and letting her seek him so long, and she could not find him. This alarmed and grieved her so that she almost despaired, as her words indicate: “Behold, thy father and I, sought thee sorrowing.” For we may well imagine that thoughts like these may have passed through her mind: “Behold this child is only mine, this I know very well, and I know that God has entrusted him to me and commanded me to take care of him; why is it then that he is taken from me? It is my fault, for I have not sufficiently taken care of him and guarded him. Perhaps God does not deem me worthy to watch over this child and will take him from me again.” She was undoubtedly greatly frightened and her heart trembled and was filled with grief.

4. Here you see what she experienced. Although she is the mother of a child in whom she might have gloried before all mothers, and although her joy was immeasurably greater than any she had ever felt, yet you perceive how God deprives her of all happiness, in that she can no longer call herself the mother of Jesus. In her great dismay she probably wished, she had never known her child and was tempted to greater sins than any mother had ever committed.

5. In the same manner the Lord our God can take from us our joy and comfort, if he so desires, and cause us the greatest sorrow with the very things that are our greatest joy, and, on the other hand, give us the greatest delight in the things that terrify us most. For it was the greatest joy of Mary that she was the mother of this child, but now he has become the cause of her greatest sorrow. Thus we are afraid of nothing more than of sin and death, yet God can comfort us so that we may boast, as St. Paul says in Romans 7, that sin served to the end that we became justified and that we longed for death and desire to die.

6. The great sorrow of the mother of Christ, who was deprived of her child, came upon her in order that even her trust in God might be taken from her. For she had reason to fear that God was angry with her and would no longer have her to be the mother of his Son. Nobody will understand what she suffered who has not passed through similar experiences. Therefore we should apply this example to ourselves, for it was not recorded for her sake, but for our benefit. She is now at the end of her sorrows; therefore we should profit by her example and be prepared to bear our sorrow if a similar affliction befall us.

7. When God vouchsafes to us a strong faith and a firm trust in him, so that we are assured he is our gracious God and we can depend upon him, then we are in paradise. But when God permits our hearts to be discouraged and we believe that he takes from us Christ our Lord; when our conscience feels that we have lost him and amidst trembling and despair our confidence is gone, then we are truly in misery and distress. For even if we are not conscious of any special sin, yet in such a condition we tremble and doubt whether God still cares for us; just as Mary here doubts and knows not whether God still deems her worthy to be the mother of his Son. Our heart thinks in the time of trial thus: God has indeed given me a strong faith, but perhaps he will take it from me and will no longer want me as his child. Only strong minds can endure such temptations and there are not many people whom God tests to this degree. Yet we must be prepared, so that we may not despair if such trials should come upon us.

8. We find many examples of this in the Scriptures, as for instance in Joshua 7:6-7. God had given to Joshua great and strong promises, telling him that he would exterminate the heathen and charging him to attack his enemies courageously and vigorously, which he also did. But what happened? When his faith was strong he,sent three thousand men against a city to take it. They were proud, seeing that it was a small city with only a few people to defend it. When the men of Israel approached, the enemy sallied forth from the city and defeated the people. Then Joshua fell to the earth upon his face before the ark of Jehovah until the evening, lifting up his voice and lamenting before God, saying: “Alas, O Lord Jehovah, wherefore hast thou at all brought this people over the Jordan, to deliver us into the hand of the Amorites, to cause us to perish?” His faith had become weak and he was utterly discouraged, so that God himself had to raise him up again. Thus God deals with his great saints, whom he sometimes deprives of Christ, that is, of their faith and confidence.

9. But God does all this out of his superabundant grace and goodness in order that we might perceive on every hand how kindly and lovingly the Father deals with us and tries us, so that our faith may be developed and become continually stronger and stronger. And he does this especially so as to guard his children against a twofold danger which might otherwise threaten them. In the first place, being strong in their own mind and arrogant, they might ultimately depend upon themselves and believe they are able to accomplish everything in their own strength. For this reason God sometimes permits their faith to grow weak and to be prostrated, so that they might see who they are and be forced to confess: Even if I would believe, I cannot. Thus the omnipotent God humbles his saints and keeps them in their true knowledge. For nature and reason will always boast of the gifts of God and depend upon them. Therefore God must lead us to a recognition of the fact that it is he who puts faith in our heart and that we cannot produce it ourselves. Thus the fear of God and trust in him must not be separated from one another, for we need them both, in order that we may not become presumptuous and overconfident, depending upon ourselves. This is one of the reasons why God leads his saints through such great trials.

10. Another reason is, that he wants to give us an example. For if in the Scriptures we had no examples of saints who passed through the same experiences, we should be unable to bear our trials and would imagine that we alone are thus afflicted, that God never dealt with any one in this manner; therefore my suffering must be a sign of God’s displeasure with me. But when we see that the Virgin Mary and other saints have also suffered, we are thereby comforted and need not despair, for their example shows that we should calmly and patiently wait until God comes and strengthens us.

11. We find many examples of similar trials in the Scriptures, and here we might refer to the words of David in Psalm 31:22: “As for me, I said in my haste, I am cut off from before thine eyes,” just as we sometimes think that God does not want us. Such trials are unendurable and severe beyond measure, wherefore the saints passing through them lament greatly, for if God would not deliver them they would be in hell. Compared with these trials other temptations and sorrows are trivial, as for instance when our possessions and honors are taken from us, or when the innocent babes were murdered and Jesus was forced to flee into Egypt. The prophet speaks of this in Psalm 94:17: “Unless Jehovah had been my help, my soul had soon dwelt in silence.” So great is the terror and anguish of such visitations. But God permitted them that we might lay hold of these examples, be comforted and saved from despair. At the end of our lives we must also pass through like trials. Therefore we must be armed and prepared for them.

II. AN EXAMPLE OF COMFORT UNDER THE CROSS

12. Such is the narrative and example of the great sorrow as it is portrayed in this Gospel, but we are also shown where comfort may be found. The parents of Jesus lost him, going a day’s journey and seeking for him among their kinsfolk and acquaintance, but found him not. They return to Jerusalem and after a search of three days he is found by them in the temple. Here God has pointed out how we can find consolation and strength in all our sorrows, and especially in these great trials, and how we can find Christ the Lord, namely by seeking him in the temple. Jesus said to his parents: “Knew ye not that I must be in my Father’s house?”

13. The words of Luke “and they understood not the saying which he spake unto them” are especially to be noted here. With these words he silenced the idle talk of those who exalted and praised the Virgin Mary too highly, asserting that she knew everything and could not err. For you see here how the Lord permits her to seek her child for a long time in vain, till she finds him in the temple after three days. In addition to this, Jesus seems to reprimand her when he says: “How is it that ye sought me? knew ye not that I must be in my Father’s house?” She understood not the saying which he spake to her. Consequently all the idle talk to which we have referred is nothing but falsehood, and the Virgin Mary does not need this fabricated and mendacious praise. God concealed much from her and led her through many trials, so that she might remain humble and not think herself better than others.

14. But the consolation of which I have spoken is that Christ is only found in the temple, that is to say in the house of God. But what is the house of God? Is it not the whole creation? It is indeed true that God is everywhere, but he is especially present in the Holy Scriptures, in his Word, more than anywhere else. We learn therefore here that nobody can presume to derive any comfort from anything but the Word of God; you will find the Son only in the temple. Now look at the mother of Jesus who does not yet understand this and does not know that she must seek for him in the temple. When she sought for him among their kinsfolk and acquaintance, and not at the right place, she did not find him.

15. Therefore I have often said and say again, that in the Christian church nothing should be preached but the pure Word of God. With this the Gospel agrees when it says that they did not find the Lord among their kinsfolk and acquaintance. It is therefore wrong to say that we must believe what the councils have decreed, or what Jerome, Augustine and other holy fathers have written. We must point out the place where Christ may be found, which he himself points out when he says that he must be in his Father’s house, which means that he can only be found in the Word of God. We should therefore not believe that our conscience may trust in the teachings of the holy fathers or derive comfort from them. Now if they say to you: Should we not believe the holy fathers? you may reply: Christ is not found among the kinsfolk and acquaintance. It would indeed be well if Christians generally were to heed this example from the Gospel and use it as a maxim against every doctrine that does not agree with the Word of God.

16. But in order to emphasize this more and to make it clearer, let us see what other doctrines have been proclaimed that do not agree with the Word of God. Up to this time we have had three different systems of doctrine. The first and coarsest is that of St. Thomas (if indeed he be a saint). This was taken from the system of pagan science and art which was written by that great light of nature, Aristotle. Now they say that his philosophy is like a bright, shining plate, and the Word of Christ is like the sun. And as the sun shines upon the plate, causing it to gleam and glitter all the brighter, so the divine light shines upon the light of nature and illumines it. With this beautiful simile they have introduced pagan doctrines into the Christian church, which have been taught and cultivated by the great universities and in which teachers and preachers have been instructed. The devil has taught them to speak in this way. Thus the Word of God is trodden under foot, for when it is given full play, it subverts all these satanic doctrines.

17. In the second place, they have taught and prescribed human laws, called the institutions and precepts of the holy Christian church. Thereby these fools have thought to lead men to heaven and to be able to comfort and pacify our conscience. These human laws prevail to such a degree that like a great deluge they cover the whole world and have submerged everything else, so that it is almost impossible that any one may be saved from going down to hell. For they clamor unceasingly as though they were insane: This has been decreed by the holy councils and that has been commanded by the church; we have observed this a long time, shall we not believe it now?

18. Therefore we should reply to this from the Gospel, as I said: Even if Mary, the Holy Virgin, had done this, it would not be surprising if she had erred. She was the mother of God, and yet she did not know where to find Christ; she sought him among her kinsfolk and acquaintance and failed to find him. Now if she did not succeed in finding Christ among her kinsfolk, but had finally to come to the temple, how shall we expect to find him outside of the Word of God in human doctrines, in the decrees of the councils or the teachings of the scholastics? Bishops and councils have undoubtedly not possessed the gift of the Holy Spirit in as large a measure as Mary. If she erred, why should not they also be mistaken who fancy to find Christ elsewhere but in his Father’s house, that is in the Word of God?

19. If therefore you find one who adheres to these two different systems of doctrine, believing them to be right and trusting in them, ask him whether he is quite confident that they will comfort his soul in the hour of death or under the judgment and the wrath of God, whether he will be able to say then with a conscience undaunted: This has been declared and decreed by the pope and the bishops in their councils, I depend upon that and am quite certain I shall not fail? He will soon be obliged to say: How can I be so certain of this? Thus, when it comes to the point and you are in the presence of death, your conscience will say: It is indeed true, the councils have decreed this, but what if they were mistaken, and who knows whether they were right? Then when you are in such doubts, you cannot hold out, and Satan will assail you and hurl you to the ground, so that you lie there helpless.

20. In the third place, besides these two theories they have also pointed us to the Holy Scriptures and said, that above every other doctrine the laws and decrees of the pope in matters of faith must be observed. But here they except the teachings of some of the holy fathers, who have interpreted the Scriptures, and whom they have exalted so highly that they place them on the same level with the pope of Rome, or a little above him, asserting even that they could not err, and clamoring: How could it be possible for the holy fathers not to understand the Scriptures? But let these fools say what they wish, always remind them of the words of Christ: “Knew ye not that I must be in my Father’s house?” We must above all things have the Word of God and cling to it, for Christ will be there and in no where else. Therefore it is in vain that you seek him elsewhere. For how can you convince me that Christ must be found in the writings of the holy fathers?

21. This Gospel is therefore a severe thrust at every doctrine and every comfort of any kind that is not derived from the Word of God. You may therefore say: It matters not how highly you exalt reason and the light of nature, I reserve the right of not putting my trust in it. The councils have issued decrees and the pope or the holy fathers have taught what they wish, but that does not concern me; I will not depend upon them. We will soon agree if they decide and propose what they please, but grant me the liberty to say: If it pleases me, I shall observe it, but not as something that is especially meritorious. They will however not grant us this right; for they are not satisfied to let us use our own discretion in these things, but demand in addition that we base our trust and comfort on them, teaching that if we trust in them, it is as much as if we place our confidence in Christ and the Holy Spirit. We can not tolerate their delusions according to which they think that they are doing a good work who keep their laws, and again, that it is a sin not to keep them. For they declare that the precepts and doctrines of the pope and the church come from the Holy Spirit and are the Word of God, for which reason we ought to believe and observe them. But this is an obvious and shameless lie; for how can they prove it?

22. But, they say, the Christian church is always led by the Holy Spirit, who will not permit the church to err or go wrong. To this we answer with what we said before: However good the church may be, it has never possessed the Spirit in as large a measure as Mary, who although she was led by the Spirit, erred nevertheless, so that we might learn from her experience. If she herself is uncertain, how can you make me certain? Whither should we then go? We must also come into the temple, that is to say we must cling to the Word of God, which is secure and will not fail us and where we will certainly find Christ. I must therefore always be with the Word, if I cleave to it. If the Word of God goes conquering through death and remains alive, I must also pass through death to life, and nothing can hinder or destroy me, neither sin nor death, nor the devil. The comfort and boldness I derive from the Word of God cannot be engendered by any other doctrine, for none can be compared with it.

23. Therefore it is necessary that we understand this clearly and not place our confidence in human doctrines and the teachings of the holy fathers. God has demonstrated this by many other examples in order to teach us not in the least to depend upon men, as the saints also may sometimes make mistakes. We read for instance in Acts 15:5f that not more than eighteen years after the ascension of Christ the apostles and the majority of the Christians held a conference. The question was raised whether the Gentiles should be compelled to submit to circumcision. There stood up the leaders of the sect of the Pharisees who believed and said: It is necessary to circumcise them, and to charge them to keep the law of Moses. There was a great commotion and all seemed to hold the same opinion. Only Peter, Paul, Barnabas and James were opposed to this view, and Peter especially rose up and said unto them: God has given the Holy Spirit unto the Gentiles who have heard the Gospel from me, even as he did unto us; and he made no distinction between us and them, cleansing their hearts by faith. Now if they received the Holy Spirit and were not circumcised, why would you force them and put a yoke upon the neck of the disciples which neither our fathers nor we were able to bear? But we believe that we shall be saved through the grace of the Lord Jesus, in like manner as they.

24. You notice that many Christians were at this council who were true believers, at a time when the church was in its youthful vigor and almost perfect, and yet God permits them all to err with the exception of three or four men. If these few men had not protested, erroneous doctrines would have been taught and a law not in accordance with the Gospel of Christ been established. Yet we are such blind fools as to say continually: The councils and the church have commanded this or that, and as they cannot be in error, their decrees must be observed.

25. Later on we read that even the most prominent leaders, both Peter and Barnabas, fell into error and all the other Jews with them. Then Paul alone rose up and rebuked Peter publicly, as he himself writes in Galatians 2:11. Now if these holy councils and holy men erred, why should we put our trust in our own councils? For they cannot for an instant be compared with the councils held by the apostles.

26. Why does God permit these things to occur? He does it that we may not depend upon or derive comfort from the words and doctrines of men, however holy they may be, but place our confidence only in the Word of God. If then even an apostle came or an angel from heaven, as St. Paul says in Galatians 1:8-9, who would preach another Gospel, we should openly declare it is not the Word of God and refuse to listen to it. Do not forget that the child can be found in no other place but the temple, or the house of God. Mary indeed sought him among the kinsfolk, who are the great, learned and pious people, but she did not find him among them.

27. There are many similar examples and types elsewhere in the Gospel which point out the same truth, namely, that nothing should be taught but the Word of God and no other doctrine should be accepted, because Christ can be found only in the Scriptures. Thus we read in the Gospel for Christmas, Luke 2:12, where the angel, who announced the birth of Christ, said to the shepherds: “And this is the sign unto you: Ye shall find a babe wrapped in swaddling clothes, and lying in a manger.” Why does he not direct them to Mary and Joseph, but only points them to the swaddling clothes and the manger? The reason is that God will not point us to any saint, not even to the holy mother herself, for they may all err. Therefore a special place must be pointed out where Christ is, namely the manger, where he surely may be found, even if Joseph and Mary were not present. This signifies that Christ is completely wrapped in the Scriptures, just as the body is wrapped in the clothes. The manger is the preaching of the Gospel, where he is lying and where he is apprehended, and from which we take our food. Now it would indeed appear that the child should lie where Joseph and Mary are, these great and holy people. Yet the angel points only to the manger, which he will not have overlooked or dishonored. It is an insignificant and simple expression, but Christ is found in it.

28. The same truth is also pointed out in other narratives, as for instance in that of holy Simeon, who had received a promise from God that he should not see death, before he had seen the Lord Christ. He came in the Spirit into the temple, found the child and received him into his arms. But here it is only emphasized that he finds Christ in the temple. From all this we learn that God would warn us against human doctrines, however excellent they may be, advising us not to depend upon them, but cleave to the only true guide, the Word of God. Lay aside everything else. Their declarations and decrees may indeed be good and right, but our heart cannot trust in them.

29. This then is the comfort we derive from this Gospel in our great trials, of which we have spoken above. We know that consolation may be found only in the Scriptures, the Word of God. For this reason God caused this to be recorded, so that we might learn these lessons, as St. Paul writes to the Romans: “For whatsoever things were written aforetime were written for our learning, that through patience and through comfort of the Scriptures we might have hope.” Romans 15:4. Here he says that the Scriptures are comforting, that they impart patience and comfort. Consequently there can be nothing else that comforts the soul, not even in the most trifling temptations. For everything else with which man comforts himself, however great it may be, is altogether uncertain, and the heart inquires constantly: Who knows whether it is right? if I only were sure about it! etc. But when the heart clings to the Word of God, it may say without any wavering: This is the Word of God, which can not lie nor err, of this I am certain. And this is our greatest struggle that we keep and hold firmly to the Word; for if that is taken from the heart, man is lost.

30. Let us then be prepared for their representations and expostulations to the effect that the Christian church can not err, so that we may know how to meet them, and say: Here is not the word of man, but the Word of God. We read in this Gospel that his mother, Mary, was filled with the Holy Spirit, and yet she erred. Likewise we read in the Acts that there was a Christian council of such who believed and who had the Spirit, and yet they stumbled and would have established an unchristian law, if others had not protested. We should therefore not believe any council or, saint, if they come without the Word of God. This is then the sum total of this Gospel, and if anything else is to be said on it, we will let those explain it who have leisure; but he who studies it faithfully, will easily understand it.

31. Some have broken their heads over the meaning of the words of Luke where he says that Christ advanced in wisdom and grace, for they assume that as true God he possessed all wisdom and grace from the time of his conception. But here they have shamefully altered the text with their commentaries. Therefore refrain from such idle talk and let the words stand just as they are without any commentary. We must understand them simply as saying that he grew continually and waxed strong in the Spirit, just as any other man, as we have explained it more fully in the Gospel for the Sunday after Christmas.

FIRST SUNDAY AFTER EPIPHANY.

SECOND SERMON - LUKE 2:41-52.

Contents:

The manifestation of Christ is an example of the cross, and the teaching where Christ is to be sought.

I. AN EXAMPLE OF THE CROSS AND OF SEVERE SUFFERING

1. Hitherto, under the blindness of the papacy, nothing was taught concerning the blessed saints of God except to cover them with extravagant praise and laudation, and to praise them for exalted devotion and celestial joy, as if on earth they had not also been human beings and as if they had never suffered and felt the adversities, misfortunes and frailties of men; and as if they could not be honored sufficiently, unless they were represented in wood and stone. They have sought to strengthen this idea by means of false and shameful lies and idle tales, as if in this way the saints were highly honored and men spoke of them only in wonder and saw only such examples in them as no one could realize in this life, nor find comfort in them. In consequence they have been turned into idols and men have been taught to call upon them, instead of the Lord Jesus Christ, as intercessors, mediators and helpers in need, to the shameless blasphemy and denial of our blessed Savior and high-priest, Jesus Christ.

2. Thus they also falsely imagined to exalt the mother of Christ and know of no greater honor for her than to fill and over-load her with graces and gifts, as if she had never suffered temptations, had never faltered nor failed in reason, nor in anything else. The holy Scriptures and this Gospel, on the other hand, show how God deals with his saints in a wonderful manner, according to Psalm 4:4 and in a way altogether contrary to human reason; and that the more highly he endows them with grace and exalts and honors them, the deeper he thrusts them into sorrow and suffering, yea, even into dishonor, shame and desertion.

3. Human reason would undoubtedly teach and advise God not to permit his own Son to be shamefully and ignominiously dealt with as a murderer and malefactor, and allow his blood to be shed, but rather see to it that the angels should bear him on their hands, all kings and nobles fall at his feet and render him all honor. For human wisdom consists in this, that it neither sees, nor seeks, nor desires anything except that which is high and precious, and that which brings honor; and, again, neither shuns nor flees from anything more readily than dishonor, contempt, suffering, misery, and the like. Thus God reverses the order and acts in a contrary way, deals so harshly and offensively, according to human reason and opinion, with his dearly beloved Son as he would not deal with any man on earth, as if he were not the Son of God, or of man, but the child of Satan! In the same way he also dealt with his well-beloved servant, John the Baptist, of whom Christ says, Matthew 11:11, that among those that are born of women there hath not arisen a greater than he, and yet upon him he conferred the honor of being beheaded by a knave. This was, indeed, a most dishonorable and shameful death.

4. In like manner he dealt with his dear mother, so that she was compelled to learn and experience how wonderfully God deals with his saints, and the Gospels point out with sufficient clearness, that he very seldom permitted them to see and experience what was noble, precious and joyous, but for the most part caused them to experience suffering and anxiety, as the aged and holy Simeon had foretold her, as a type for all Christians. Besides, he spoke harshly to her and repulsed her in an unfriendly manner.

5. Accordingly, this Gospel presents, first of all, the mother of Christ as an example of cross-bearing and of great suffering, such as God permits his saints to endure. For although the holy Virgin was greatly blessed with all grace and was a beautiful temple of the holy God and in preference to all was accorded the high honor of being the mother of the Son of God, and doubtless had the greatest possible pleasure and joy in her child, more so than any other mother, as was natural; yet God so ordered that she did not merely have exalted pleasure, but also great distress, pain and sorrow because of him. For her first distress was that she was in a strange place when he was born at Bethlehem, where she found no place for her child but a common stable. Her other distress was that within six weeks after his birth she was compelled to flee with the child and remain an exile for seven years. Besides she must have endured many things that are not recorded.

6. One of these afflictions, and not the least, is the misery he caused her to suffer when he permitted himself to be lost to her in the temple, and allowed her to search for him so long. By this he so terrified and saddened her that she might have despaired of finding him, as she confessed when she exclaimed, “Thy father and I have sought thee sorrowing.” For let us think for a moment, how she must have felt and grieved. Every father and mother can easily understand the misery and sorrow caused by the unavoidable separation from a dear child, when they know only that the child is lost. And even if the separation should last only an hour, how great are not the sorrow and lamentation, and how many tears are not shed, without consolation, without strength to eat, drink, sleep or rest, and with such misery that they would prefer to die. How much greater the suffering, if this condition were to continue for a day and a night, or even longer, when each hour must seem like a hundred years!

7. Now, on the other hand, behold this mother who, first loses her only son, a son like whom neither she nor any one else can have; who is alone her son and she alone his mother, without a natural father; yea, who is truly the only-begotten Son of God and in a special manner given and entrusted to her by God, that she, as his mother, should wait on him, care for him, and look after him with all diligence. Hitherto she had nourished him, not without much care and sorrow, and had strenuously defended him among strangers and enemies. Now that he has grown some and she could have her greatest joy and comfort in him, she must suddenly lose him, when she thought he was most secure and her sorrows past, and lose him not only for two hours, nor for a day and night, but three whole days, so that she was compelled to think he was lost for ever. Who can think or say how her motherly heart must have been agonized and afflicted during the three whole days she was searching for him? It was marvelous that she lived through this great sorrow.

8. The affliction and suffering she was compelled to endure were not of a nature that they had occurred without her fault, but her conscience forced her to remember how God had entrusted the child to her and that no one else was accountable for him, and hence storms burst and thundered in her heart: Behold, thou hast lost the child. This is no one’s fault but thine own; for thou shouldst have waited on him and looked after him, and not permitted him for a moment to go out of thy sight. How wilt thou give an account of this before God, since thou hast failed to watch over him? This is the result of sin and thou art no longer worthy to be his mother; yea, thou hast deserved to be condemned by him before all people, inasmuch as he has conferred on thee the great honor and favor of choosing thee for his mother.

9. Should not her heart have failed and fainted here from anxiety, for two reasons? First, because she lost her son and was unable to find him; secondly, which was the most severe of all and which could not happen to other mothers, making the pain all the more severe, because she must abhor herself before God, the only Father of the child, that he would no longer have or regard her as his mother, and hence she must be more sorrowful and sad at heart than any other woman on earth. In her own heart she regards herself guilty of the same sin as Eve, the first mother, who brought the whole human race to ruin. For what are all sins compared with this one, that she has neglected and lost this child, the Son of God and the Savior of the World? And if he should not be found, or, since he could not be lost, if God should have taken him back to himself, she would be the cause of preventing the completion of the work of the redemption of the world. Such and doubtless many other thoughts filled her heart with great fear, especially since she, as a pious child of God, had a very tender heart and conscience.

10. Here you may see how God dealt with the most holy person, the mother of his Son, even though she had been most highly honored by him and her joy in her Son had been immeasurably great, such as no mother ever had; and yet God so assailed her and she must be so divested of her honor and comfort that she cannot say, I am the mother of the Son. Previously she had been exalted to heaven, now she has been suddenly cast into deepest hell and is in such terror and sorrow that she might have despaired and died, and have wished that she had never seen the child, nor heard of him; and thus she might have committed a more grievous sin than any other person ever committed.

11. Thus you see, that God can deal with his saints in a way to deprive them of happiness and comfort whenever he pleases, and cast them into the greatest fear concerning that in which they have their greatest joy. So, likewise, he can again confer the greatest joy. For this was the greatest joy of this holy Virgin, that she had become the mother of this child, but now she has no greater terror and sorrow than that caused by this Son. Thus, we can have no greater terror than that caused by sin and death; and yet God can comfort us even in this, so that we may glory in the fact, as St. Paul says, Romans 5:20-21, that sin was compelled to serve to the end that grace might be greater and much more abound. And death, overcome by Christ, furnishes the reason why we may desire death and be able to die with gladness.

12. Again, if God has given us a precious faith and we therefore live in strong confidence of the fact that we have a gracious God through Christ, we are in paradise. But before we are aware, it may happen that God may cause our hearts to fail and we may think that he wants to tear Christ cut of our hearts, and Christ may be so hidden from us that we can find no consolation in him, but instead receive only horrible thoughts into our hearts from the devil; so that we may feel as if we had lost Christ and then struggle and tremble as if on account of our sins we had deserved nothing from him but wrath and condemnation.

13. Yea, though it may not be a matter of open sin, the devil can make sin of that which is no sin, and so move and terrify the heart that it will plague itself with the thought: Who knows, if God will accept thee or Christ be favorable to thee? So here; this dear mother doubted whether he would still regard her as his mother and felt in her heart as if she had neglected and lost her Son, although she was innocent in the whole matter, since he was not lost. Thus the heart speaks in temptation: Yea, God has indeed given thee an excellent faith; but perhaps he will no longer give it thee. Thou hast deserved this from some cause or other.

14. And this is the greatest and most severe trial and suffering which God at times visits upon and exercises over his saints, namely, that which we are accustomed to call deserted by grace (desertionem gratiae), on account of which the human heart feels as if the grace of God had been withdrawn, so that no matter where it turns it sees nothing but wrath and terror. But this great trial is not experienced by every one, and no one can understand its significance unless he has experienced it. A strong spirit is required in order to endure such blows.

15. Yet these examples are held up to us, in order that we may learn from them how to guard and console our selves in temptation and to prepare ourselves for the time when God may see fit to assail us with similar great trials, in order that we may not be led to despair. For this has not been written for the sake of this Virgin, the mother of Christ, but for our benefit, in order that by it we may be taught and comforted.

16. For the:same reason numerous examples of the great trials of other exalted saints are presented in Scriptures, among whom undoubtedly was that of the patriarch Jacob, of whom Moses writes, Genesis 32:24, that he wrestled the whole night with God; again, of Joshua. Joshua 7:7, to whom God had given the great and powerful promise that he should be able to overcome the heathen that opposed him, admonished him to be comforted and undismayed, for he would be with him, etc. On the strength of this promise Joshua went joyously forward, boldly struck out against his enemies, and gained a great victory. But what happened? Even while he possessed such faith and courage and in the same faith had taken and destroyed Jericho, it came to pass that not more than three thousand men from among all the people of Israel were sent to Ai to conquer and destroy it. They were proud and audacious, because the city was small and the enemy few in number. But when they arrived at the city, they were suddenly seized with fear, turned their backs and fled from the enemy, although not more than thirty six of their number were slain. Joshua himself lost courage, prostrated himself on the ground and lay on his face all day and cried to God: “Alas, O Lord, wherefore hast thou at all brought this people over Jordan, to deliver us into the hand of the Amorites to destroy us? would that we had been content and dwelt beyond Jordan.” Behold the great and valiant hero lies there on the ground with his faith, who had received the strong Word of God, and God alone can raise him up again. Why is he so despondent? Simply because God, in order to try him, had concealed himself and therefore had disheartened him, in order that Joshua might learn to realize what man is and can do without the divine help.

17. Sufferings like these are immeasurably heavy and unbearable to human nature; therefore the saints cry and complain woefully and wretchedly under them, many examples of which are found in the Psalms, as Psalm 31:23, “I said in my haste, I am cut off from before thine eyes,” that is, “I knew and felt nothing else than that my heart said to me, God does not care for you.” And if God would not support them by his power and help them out of their sufferings, they would have to sink into hell. Thus Psalm 94:17 says “Unless the Lord had been my help, my soul had soon dwelt in silence.”

18. Therefore, this holy Virgin was a real martyr for three days, and these days were heavier to her than was the external pain of martyrdom to other saints. She had had such anxiety on her Son’s account that she could not have suffered any more bitter pain, For that is the greatest torture and woe, when the heart is attacked and tortured. All other sufferings that assail the body are more endurable; yea, amid them the heart can be joyful and can scorn all bodily suffering, as we read concerning St. Agnes and other martyrs. That is only half-suffering when the body alone is afflicted, while the heart and soul remain full of joy; but when the heart alone is compelled to endure suffering only great and noble spirits, and special grace and strength, are able to endure it.

19. Now, why does God permit these afflictions to come upon his loved ones? Certainly not without reason, nor from wrath or lack of grace, but from motives of great grace and mercy, in order to show us how, in all things, he deals with us in a friendly and paternal manner and how faithfully he cares for his own and so guides them that their faith may be more and more exercised and become stronger and stronger. But he does this especially for the following reasons.

20. First, that he may guard his own against presumption, so that great saints, who have received special grace and gifts from God, may not presume and depend on themselves. For if they should at all times be strong in spirit, and experience only joy and sweetness, they might finally fall into the fatal pride of the devil, which despises God and trusts in self. Hence they must be seasoned and tempered so as not always to feel the power of the Spirit; but that their faith may at times tumble and their hearts tremble, in order that they may see what they are and be compelled to confess that they cannot do anything unless God sustains them by his pure grace. Thus God keeps them in humility and the knowledge of themselves, so that they do not become proud nor carnally secure in regard to their faith and holiness, as it happened to St. Peter, when he boasted he was willing to lay down his life for Christ, John 13:37.

21. Thus the prophet David confesses that he was compelled to learn this lesson, Psalm 30:6-7; “I said in my prosperity, I shall never be moved. Thou didst hide thy face, I was troubled.” And St. Paul in 2 Corinthians 1:8-9 complains of the great affliction that befell him in Asia, saying: “We would not have you ignorant, brethren, concerning our affliction which befell us in Asia, that we were weighed down exceedingly, beyond our power, insomuch that we despaired even of life; yea, we ourselves have had the answer of death within ourselves, that we should not trust in ourselves, but in God which raiseth the dead.” And in 2 Corinthians 12:7-9 he says that there was given him a thorn in the flesh, a messenger of Satan to buffet him, that he should not be too highly exalted, on account of the great revelation which he had received; and that God would not remove this, although he had prayed thrice, but had to cling to the consolation which God afforded him, namely, that he should be satisfied with his grace and by means of it overcome his weakness. Therefore, such a trial of the saints is as necessary or even more necessary than food and drink, in order that they may remain in fear and humility, and learn to adhere alone to the grace of God.

22. Secondly, God permits his saints to suffer these trials as an example for others, both to alarm the carnally secure and to comfort the timid and alarmed. The wicked and impenitent may learn from this how to amend their ways, keep themselves from sin, since they can see that God deals even with the saints in a way to produce anxiety, in order that they may feel nothing but wrath and disfavor, and become alarmed as if they had committed the grossest sins that man can commit. So here, the mother of Christ was forced to contend, even till the third day, with a heavy heart, which accused her as if she had lost the Son of God, a sin the like of which no one else on earth had committed, and she had to fear only the Most High; and yet truly there was no such sin, nor wrath, nor disfavor.

23. If, therefore, the hearts of the godly are overwhelmed with such heavy and unbearable alarm and anxiety, what shall become of others who lie securely and continue impenitent in real sins, and who deserve and heap up the wrath of God? How shall they be able to stand when suddenly seized by fear, which may happen at any moment?

24. Again, such examples are intended to serve as a means of comfort for alarmed and anxious consciences, when they see that God has attacked not only them, but also the most exalted saints and permitted them to suffer the same trials and anxieties. For if we had no examples in Scripture, showing that these things happened to the saints, we would not be able to endure, and timid consciences would be led to cry out: Yea, I alone am compelled to endure these sufferings; when did God permit the pious and holy ones to be thus tempted? Hence, it must be a sign that God will have nothing to do with me. But when we see and hear that God has in like manner dealt with his saints and did not spare even his own mother, we have the knowledge and comfort that we need not despair in our trials, but remain quiet and wait until he helps us, even as he has helped all his saints.

25. In the third place, we note the true reason why God does this, namely, in order that he may teach his saints to seek true comfort and prepare themselves that they may find Christ and keep him. The principal part of this Gospel lesson is to teach us how and where we are to seek and find Christ. So the text says that Mary and Joseph sought the child Jesus for three days without finding him, neither in Jerusalem, nor among their friends and acquaintances, until they came to the temple where he sat among the teachers and where the Scriptures and God’s Word are studied. And when they were astonished and began to complain how they had sought him with sorrow, he said to them:

II. THE TEACHING AS TO WHERE WE ARE TO SEEK CHRIST

“How is it that ye sought me? Knew ye not that I must be in my Father’s house (in the things of my Father)?”

26. What is meant by “I must be in the things of my Father?” Are not all creatures the Father’s? All things belong to him; but he gave us the creatures for our use, that we should use them in our earthly life according to our best understanding. But one thing he reserved for himself, which is holy and is called God’s own, and which we are in a special manner to receive from him. This is his holy Word, through which he rules the hearts and consciences, and makes holy and saves. Therefore, the temple is also called his holy place or his holy dwelling place, in order that he may there manifest himself and be heard through his Word. Hence Christ is in the things of his Father, when he speaks to us through his Word and by means of it leads us to the Father.

27. Behold, he punishes his parents because they had erred and had sought him among earthly and human affairs, among friends and acquaintances, not thinking that he must be in that which is his Father’s. He wishes to indicate by this, that his kingdom and the whole essence of Christianity consists alone in the Word and in faith, not in external things (as the external and hypocritical sanctity of Judaism), nor in temporal and worldly ordinance or government. In a word; he will not permit himself to be found, either among friends and acquaintances, nor in anything outside of his Word. For he does not wish to be worldly, nor in that which is worldly, but in that which is his Father’s, even as he always manifested himself from his birth through his entire life. He was, indeed, in the world, but he did not conform to the world, as he also said to Pilate, “My kingdom is not of this world.” He was among friends and acquaintances and came to them, but did not identify himself with any of their affairs in the world, except that he sojourned in the world as a guest and used it to satisfy the wants of his body; but he waits alone on that which is his Father’s i.e., the Word. There he can be found; there he who wishes truly to find him, must seek him.

28. Hence, as I have already said, God will not tolerate that we depend on anything else and permit our hearts to trust in anything that is not Christ in his Word, be it ever so holy and spiritual. Faith has no other foundation on which it can stand. Hence, it happened that the wisdom, thoughts and hopes of the mother of Christ and of Joseph must fail and everything be lost while they were seeking him in other places. For they did not seek him as they ought, but as flesh and blood do, which always grope after other comfort than that of the Word; for it always wants what it can see and feel, and acquire by meditation and reason.

29. Therefore God permits them to fall and fail, in order that they may learn that all comfort not based on the Word, but on flesh and blood, on men and all other creatures, must inevitably fail. Here everything must be abandoned; friends, acquaintances and the whole city of Jerusalem, all art, wit and everything belonging to these and to men; for all this neither gives nor aids comfort, until the Lord is sought in the temple, since he is in that which is his Father’s. There he can truly be found and the heart is made to rejoice, or else it would have to remain without the least comfort.

30. Accordingly, if God permits us to be thus sorely tried, we should learn then not to follow our own opinion, or human counsel, which directs us hither and thither, nor to depend on ourselves and others, but we should consider that we must seek Christ in the things of his Father; that is, that we cling simply and alone to the Word of the Gospel, which directs us Christians in the right way and gives us correct knowledge. Therefore, if you desire to comfort others or yourself, learn in this and all other spiritual trials to say with Christ; Why is it that you run hither and thither and so torment yourself with anxious and sorrowful thoughts, as if God had no more grace for you and as if Christ was not to be found, and that you will not be satisfied unless you find him by your own efforts and can feel yourself holy and without sin? Nothing can result from this; it is merely lost effort and labor. Do you not know that he does not wish to be found, except in that which is his Father’s? Not in that which you or all other men are or have. It is not the fault of Christ and his grace; he indeed is not nor does he remain lost, he may always be found. But the fault lies in you, because you do not seek him rightly where he is to be found, since you judge according to your own feelings and think you can lay hold on him through your own thoughts. You must come to this, where neither your work and rule, nor that of any human being, but that of God is, namely, his Word. There you shall meet him, and hear and see that there is neither wrath nor displeasure there, as you feared and dreaded would be, but pure grace and sincere love toward you and as a friendly and dear mediator he entreats the Father most earnestly and effectually for you. Nor does he send such trial upon you in order to cast you off, but that you may the better learn to know and the more closely cling to his Word, to punish your lack of understanding and that you may experience how earnestly and faithfully he cares for you.

31. Behold, here is the precious doctrine of this Gospel, namely, how rightly to seek Christ and how he may be found; and it points out the real comfort that can satisfy troubled consciences, take away all terror and anxiety and again rejoice the heart and at the same time give it a new life. But the heart must become heavy before it can attain and lay hold of this truth; it must first run and experience that everything else is lost and useless in the search for Christ, and finally no counsel is to be had, unless you give yourself, without your own and all human comfort, to the Word alone. In bodily mishaps and straits you may seek comfort in gold, possessions, friends and acquaintances; but in these matters you must have something that is not human but divine, namely, the Word, through which alone Christ deals with us and we can deal with him. This how ever, is especially to be noted, as the Evangelist says: “They understood not the saying, which he spake unto them.”

32. This should shut the mouths of vain babblers who exalt the holy Virgin Mary and other saints as if they knew everything and could not err; for you can see here how they err and falter, not only in this that they seek Christ and know not where to find him until they accidentally come to the temple, but also that they could not understand these words with which he censured their ignorance and is compelled to say to them: “Knew ye not, that I must be in the things of my Father.?” The Evangelist has pointed this out with great diligence, in order that men should not give credence to such falsehoods as ignorant, inexperienced and conceited teachers of workrighteousness present in exalting the saints, even setting them up as idols.

33. The holy Virgin is not in need of such falsely invented praise. God led her in such a way that he concealed much from her and daily permitted many things to happen which she had not known beforehand, in order that he might keep her humble, so that she should not regard her self better than others. And this is praise and honor enough for her, that he guided and sustained her by his grace, although he had endowed her with many far greater gifts than others; and yet so that she, like others, was compelled, through manifold temptations and sorrows, to learn daily and grow in grace.

34. Examples like this are useful and necessary to show us that even the saints, who are the children of God and highly favored above others, still have weaknesses so that they frequently err and blunder, yea, retain many faults, at times even commit great sins; yet not intentionally and willfully, but from weakness and ignorance, as we see again and again in the lives of the apostles. This happens in order that we may learn neither to build nor depend on any man; but, as this Gospel teaches, to cling to the Word of God only; and in order that we may find comfort in such examples and be not led to despair, although we may be weak and ignorant; and yet that we should not become bold and carnally secure on account of such grace as the haughty and pretended saints are wont to do.

35. In a word, you have in this Gospel a strong example with which to overthrow the common cry both of the false saints and the great critics, which they still keep up, in order that contrary to the Word of God they may continue in their trifling; to wit, that they may reproach us with the writings and teachings of the fathers and the decrees of the church and councils; for, they say, these had the Holy Spirit, therefore they could not err, etc. In this way they desire to mislead us concerning the Scriptures and the true place to which Christ himself points and where he can surely be found; in order that what happened to Mary the mother, and to Joseph may happen also to us, namely, that we seek Christ everywhere and yet find him nowhere except at the place where he is to be found. The same thing has been carried on with great power in Christendom through the cursed government of the pope, who has striven both by his teachings and actions, threats and punishments to cause men to fail in seeking or finding Christ in the Scriptures.

36. As was stated in the exposition of the Gospel for the preceding Sunday, they filled the world with three kinds of doctrines by which men have been led away from the Word of God. The first was the very gross one written by St. Thomas (of doubtful sanctity) and others by the schoolmen (scholastics) which proceeds from heathen art and natural reason, concerning which they have said: The light of nature is like a beautiful and bright tablet, and Scripture is like the sun shining on this tablet, causing it to shine all the more brightly. So also the divine light shines on the light of nature and illumines it. With this comparison they introduced this heathen doctrine into Christendom. According to this view they have both taught and conducted the high schools in a way to reverse the comparison and thereby attempted, by means of reason and Aristotle, art and teaching, to illumine Scripture, which nevertheless is the only true light, and without which all the light of reason is simply darkness in divine things and in the articles of faith, as we have often said before.

37. In the second place, the world has been filled with the teachings and commands of men and the so-called ordinances and commands of the church concerning fasts, celebrations, prayers, singing, vestments, monkery, etc., with which all the trickeries of the pope and the books of the Summists are filled and by means of these they have held out to the people the false hope of leading them to heaven. This has burst upon men like a flood and drowned the world, ensnared and captured all consciences, so that it is almost impossible to rescue any one from these jaws of hell. On the basis of this the examples of the saints and the deceived have been so led, and this has been confirmed by the popes and councils, that they were forced to regard them as of equal value with the articles of faith. Therefore they shouted like the insane, without intermission: Aye, the councils have decreed this, the church has commanded it, it has been maintained ever so long, and like statements.

38. In the third place, besides these two doctrines they have abandoned Holy Scripture; yet so as to attach it to some of the writings and expositions of the fathers, nevertheless not any farther than it pleased the pope and would not prove contrary to his law, and that no one should use Scripture except in accordance with the pleasure of the pope, to whom alone pertains the interpretations of Scripture and whose knowledge and judgments every one is bound to accept. Yet, in spite of this, they so far honor the fathers as to demand that their interpretations and explanations should be followed. All the world accepted this and so received all that the fathers said, as if they could not err, and shouted again: Aye, how could it be possible that so many holy, learned and highly intelligent men should not have understood the Scriptures?

39. To this we should reply as is taught in this Gospel: Be they called holy, learned, fathers, councils, or any other name, even though they were Mary, Joseph and all the saints it does not follow that they could not have erred and made mistakes. For here you learn that the mother of Christ though she possessed great intelligence and enlightenment, showed great ignorance in that she did not know where to find Christ, and in consequence was censured by him because she did not know what she should have known. If she failed and through her ignorance was brought to such anxiety and sorrow that she thought she had lost Christ, is it a wonder that other saints should often have erred and stumbled, when they followed their own notions, without the guidance of Scripture, or put their own notions into Scripture.

40. Hence, it amounts to nothing, if one asserts that men must believe and adhere to the decrees of councils or the teachings and writings of the holy fathers; for all these can and may err. But on the other hand, a definite place must be designated where Christ is and desires to be found, namely, as he here himself points out, when he says: He must be in that which is his Father’s.

41. It would be well for us Christians if we always followed the example presented in this Gospel and make it a maxim against all teachings and whatever can be set up against the Word of God, and say: Christ should not be sought among kinsfolk and acquaintances, nor in anything that men may have, no matter how holy, pious, or great they may be; for the mother of Christ herself erred and sinned because she did not know or understand this.

42. Therefore conscience cannot establish itself on any saint or any creature, but on Christ alone. I may regard and honor reason and natural light ever so highly, but this will I reserve that I dare not depend on it. Whatever the holy fathers and councils may have taught, decreed and ordered, as seemed good to them, I let pass for what it is worth, yet only so, that I am not to be bound by them, as if I were compelled to observe them or depend upon them. In a word, you may allow all these things to remain and stand for their true worth in human affairs, which are regulated as we deem best; but we dare not substitute them for Christ, that is, the comforts of our souls for them, but regard them merely as being concerned about the outward human life before the world.

43. If the papists had been willing to admit this, as the Word of God teaches, we would long ago have been united with them, would have been satisfied that they should order and establish these human affairs as it pleased them, reserving, however, the freedom for ourselves not to be forced to maintain them further than it is our pleasure, not from necessity or as if they had any value before God. They are not indeed willing to do this, but have hung their additions to it so that men are bound to observe their ordinances as if they were necessary to salvation, and call them the commands of the Church of Christ and their non-observance a mortal sin. We neither can nor will do or allow any thing of the kind.

44. Yea, say they, the church, the holy fathers, and the councils have decreed and determined many things in controversial articles against the heretics, that have been received, which each one must believe and observe; therefore what has been decreed by the church and councils concerning other matters must also have authority.

45. Answer: here they must again permit us freedom of judgment, so that we may not be bound, without any exception, by what the councils decreed or the fathers taught; but be allowed to maintain this distinction, namely, if they have determined and established anything in harmony with the Word of God, we accept it, not for their sake, but because of the Word itself, on which they ground themselves and to which they direct us. In this case, they do not act as mere men, but lead us to that which is God’s, and are no longer among friends and acquaintances, but sit among those who hear Christ and inquire of him about the things of Scripture. Then we gladly honor them by listening to them. But when they determine anything contrary to and outside of this rule concerning other matters, not according to the Word of God, but according to their own opinion, this does not concern the conscience. Hence, it is to be regarded as a human affair by which we dare not be bound, nor be compelled to regard them as if they contained Christian faith and doctrine, but as St. Augustine has correctly said: Totum hoc genus habet liberas observationes, – as to what this thing is, we are free to observe or not.

46. You say further: Yea, the church and the fathers were endowed with the Holy Spirit, who kept them from error. The answer to this is not difficult: The church and councils may have been ever so holy, they did not have the Holy Spirit in greater measure than Mary, the mother of Christ, who was also a member, yea, at the time, the most eminent member of the Church. And although she had been sanctified by the Holy Spirit; yet he permitted her at times to err, even in the important matters of faith. From this it does not follow, that the saints, who were endowed with the Spirit, could on this account not err, nor that everything they said would have to be correct. Great weakness and ignorance may be found to exist even in the most eminent people and hence we cannot judge concerning doctrines and matters of faith on the basis of personal holiness, for all this can fail. But here you come to the Word of God which is sure and infallible, where you shall certainly find Christ and the Holy Spirit, and can be and remain firmly fortified against sin, death, and the devil.

47. Examples like these, which show that even the saints and the great mass called the church may err, we find elsewhere in the Scripture, especially in Acts 15, where it is shown that only eighteen years after the Ascension of Christ, the apostles and the whole body of Christians came together in Jerusalem. At that time the most eminent and learned of the Pharisees, who had became believers, arose and taught that converts from heathenism would have to be circumcised and be compelled to observe the law of Moses and by this teaching drew nearly the entire body of believers to their views. Then Peter, Paul, Barnabas and James stood alone in opposition to this view and concluded from Scriptures that the Gentiles should not be burdened with the observance of the Law, since God had bestowed on them, without the Law, through the preaching of the Gospel, the Holy Spirit even as upon the Jews. Behold, here were so many Christians who had faith at a time when the church was young and at her best, and yet all of them, except those three or four, fell into the error of thinking that the Law of Moses was necessary to salvation. If these few had not contended against this error, an erroneous article and command against Christ would have been established and confirmed. Again, at a later period St. Peter, who had maintained the true doctrine, stumbled with Barnabas at the same article, in that they dissembled with the Jews who refused to eat with the Gentiles and thereby gave offense to the Gentiles, in the breach of this freedom, so that St. Paul was compelled to reprimand them publicly, as he does in Galatians 2:11. Therefore, let us learn from this example to be prudent in the matters that concern faith and Christ, not allowing ourselves to be led by men, but adhering to the Word and maintaining the rule which St. Paul lays down in Galatians 1:8-9, that, even though an angel should come from heaven and preach another Gospel, he should be accursed; and the fact remains that Christ can be found nowhere else than in that which is God’s.

48. The same truth has been previously presented in many figures and examples, as in the Gospel for Christmas, Luke 2:12, where the angels give no other sign to the shepherds by which they might find Christ than the manger and the swaddling clothes. There they should find him lying and wrapped up, not in the bosom of the mother, nor on her lap, which would have seemed credible. That is, God does not wish to direct us to any saint or person of man, but only to the Word or Scripture, in which Christ is wrapped as in swaddling clothes, and in the poor manger (that is the preaching of the Gospel), which is so highly esteemed, and serves merely for the feeding of the cattle. Again, we have also heard from the aged and holy Simeon who, as had been promised him by God, should not die until he had seen Christ, but who does not recognize him until by the instigation of the Holy Spirit he enters the temple. So also the wise men from the east who, when they came to Jerusalem and no longer saw the star, hear of no other sign concerning Christ, as to where he was born and where he could be found, than the Scripture of the prophet Micah. So much may be said concerning the most important teaching and the principal parts of this Gospel. Finally, it is also to be noted that the Evangelist says: “His mother kept all these sayings in her heart.”

49. This is also given for our admonition, in order that we may endeavor to keep the Word of God in our hearts, as the blessed Virgin did, who, seeing she had erred and lacked understanding, became all the more diligent to keep in her heart all she heard from Christ. She furnishes another example, that above all things we should adhere to the Word and not permit it to go out of our hearts, but constantly use it, learn to gain strength from it, find comfort in it, and increase in it, as is indeed necessary for all of us. For when we come to the point where we shall be tried and tempted, we are liable to be forgotten or dropped even by those who are diligent.

50. Whatever else might be said concerning this Gospel, as how Christ went home with his parents and was obedient and subject to them, etc., is easy and may readily be ascertained. Again, how we are to understand that Christ increased in wisdom and in favor was presented in the Gospel for a previous Sunday.

Second Sunday after Epiphany;

Romans 12:6-16

GIFTS AND WORKS OF CHRIST'S MEMBERS.

Rom 12:6-16

Having then gifts differing according to the grace that is given to us, whether prophecy, let us prophesy according to the proportion of faith; Or ministry, let us wait on our ministering: or he that teacheth, on teaching; Or he that exhorteth, on exhortation: he that giveth, let him do it with simplicity; he that ruleth, with diligence; he that sheweth mercy, with cheerfulness. Let love be without dissimulation. Abhor that which is evil; cleave to that which is good. Be kindly affectioned one to another with brotherly love; in honour preferring one another; Not slothful in business; fervent in spirit; serving the Lord; Rejoicing in hope; patient in tribulation; continuing instant in prayer; Distributing to the necessity of saints; given to hospitality. Bless them which persecute you: bless, and curse not. Rejoice with them that do rejoice, and weep with them that weep. Be of the same mind one toward another. Mind not high things, but condescend to men of low estate. Be not wise in your own conceits.

1. This lesson begins in a way that would seem to call for a portion properly belonging to the epistle for the preceding Sunday, and terminates short of its full connection. Evidently it was arranged by some unlearned and thoughtless individual, with a view simply to making convenient reading in the churches and not to its explanation to the people. It will be necessary to a clear comprehension, therefore, to note its real connections.

2. In the epistle for last Sunday, the apostle teaches that as Christians we are to renew our minds by sacrificing our bodies, thus preserving the true character of faith; that we are not to regard ourselves as good or perfect without faith, if we would avoid the rise of sects and conflicting opinions among Christians; that each is to continue firm in the measure of faith God has given him, whether it be weak or strong; that he shall use his gifts to his neighbor's profit, and then they will not be regarded special favors by the less gifted, and the common faith will be generally prized as the highest and most precious treasure, the result being satisfaction for all men. Paul next adds the simile: ”For even as we have many members in one body, and all the members have not the same office: so we, who are many, are one body in Christ, and severally members one of another.” Then follows our selection for today, the connection being, ”And having gifts differing according to the grace that was given to us,” etc. Paul likens the various gifts to ourselves, the different members of the common body of Christ. It is an apt and beautiful simile, one he makes use of frequently; for instance, I Cor 12, 12 and Eph 4, 16. It teaches directly and clearly the equality of all Christians; that one common faith should satisfy all; that gifts are not to be regarded as making one better, happier and more righteous than another, in the eyes of God. The latter idea is certainly erroneous, and destructive of faith, which alone avails with God.

WE ARE BORN MEMBERS OF CHRIST

3. First, if we examine this simile, we shall find that all the members perform certain functions of the body because they are members of it; and no member has its place through its own efforts or its own merits. It was born a member, before the exercise of office was possible. It acts by virtue of being a member; it does not become a member by virtue of its action. It derives existence and all its powers from the body, regardless of its own exertions. The body, however, exercises its members as occasion requires. The eye has not attained its place because of its power of seeing – not because it has merited its office as an organ of sight for the body. In the very beginning it derived its existence and its peculiar function of sight from the body. It cannot, therefore, boast in the slightest degree that by its independent power of seeing it has deserved its place as an eye. It has the honor and right of its position solely through its birth, not because of any effort on its part.

4. Similarly, no Christian can boast that his own efforts have made him a member of Christ, with other Christians, in the common faith. Nor can he by any work constitute himself a Christian. He performs good works by virtue of having become a Christian, in the new birth, through faith, regardless of any merit of his own. Clearly, then, good works do not make Christians, but Christians bring forth good works. The fruit does not make the tree, but the tree produces the fruit. Seeing does not make the eye, but the eye produces vision. In short, cause ever precedes effect; effect does not produce cause, but cause produces effect. Now, if good works do not make a Christian, do not secure the grace of God and blot out our sins, they do not merit heaven. No one but a Christian can enjoy heaven. One cannot secure it by his works, but by being a member of Christ; an experience effected through faith in the Word of God.

5. How, then, shall we regard those who teach us to exterminate our sins, to secure grace, to merit heaven, all by our own works; who represent their ecclesiastical orders as special highways to heaven? What is their theory? They teach, as you observe, that cause is produced by effect. Just as if mere muscular tissue that is not a tongue becomes a tongue by fluent speaking, or becomes mouth and throat by virtue of much drinking; as if running makes feet; keen hearing, an ear; smelling, a nose; nourishment at the mother's breast, a child; suspension from the apple-tree, an apple. Beautiful specimens, indeed, would these be – fine tongues, throats and ears, fine children, fine apples.

6. What sort of foolish, perverted individuals are they who so teach? Well might you exclaim: ”What impossible undertakings, what useless burdens and hardships, they assume!” Yes, what but burdens do they deserve who pervert God's truth into falsehood; who change the gifts God designed for man's benefit into acts of service rendered by man to God; who, unwilling to abide in the common faith, aspire to exalted and peculiar place as priests and beings superior to other Christians? They deserve to be overwhelmed in astonishing folly and madness, and to be burdened with useless labors and hardships in their attempts to do impossible things. They cheat the world of its blessings while they fill themselves. It is said of them (Ps 14, 4-5): ”Have all the workers of iniquity no knowledge, who eat up my people as they eat bread, and call not upon Jehovah?” – that is, they live not in faith. And continuing ”There were they in great fear”; meaning that here and there they make that a matter of conscience which is not, because they cling to works and not to faith.

EACH MEMBER CONTENT WITH ITS OWN POWERS

7. In the second place, the simile teaches that each member of the body is content with the other members, and rejoices in its powers, not being solicitous as to whether any be superior to itself. For instance, the nose is inferior in office to the eye, yet in the relation they sustain to each other the former is not envious of the latter; rather, it rejoices in the superior function the eye performs. On the other hand, the eye does not despise the nose; it rejoices in all the powers of the other members. As Paul says elsewhere (I Cor 12, 23): ”Those parts of the body, which we think to be less honorable, upon these we bestow more abundant honor.'' Thus we see that hand and eye, regardless of their superior office, labor carefully to clothe and adorn the less honorable members. They make the best use of their own distinction to remove the dishonor and shame of the inferior members.

8. However unequal the capacities and distinction of the individual members of the body, they are equal in that they are all parts of the same body. The eye cannot claim any better right to a place in the body than the least distinguished member has. Nor can it boast greater authority over the body than any other member enjoys. And thus it does not essay to do. It grants all members equal participation in the body. Likewise, all Christians, whether strong in faith or weak, perfect or defective, share equally in Christ and are equal in Christendom. Each may appropriate the whole Christ unto himself. I may boast as much in Christ as Peter or the mother of God may boast. Nor do I envy Peter because he is a more distinguished member of the Christian Church than I. I am glad of it. On the other hand, he does not despise me for being a less honored member. I am a part of the same body to which he belongs, and I possess Christ as well as he does.

9. The self-righteous are unable to concede this equality. They must stir up sects and distinctions among Christians. Priests aspire to be better than laymen; monks better than priests; virgins than wives. The diligent, in praying and fasting, would be better than the laborer; and they who lead austere lives, more righteous than they of ordinary life. This is the work of the devil, and productive of every form of evil. Opposed to it is Christ's doctrine in our text. Under such conditions as mentioned, faith and love are subverted. The unlearned are deluded, and led away from faith to works and orders. Inequality is everywhere. The ecclesiasts desire to sit in high places, to receive all honor, to have their feet kissed, and will honor and respect none but themselves. Indeed, they would ultimately intercede for poor Christians, would be mediators between them and God, attaching no importance whatever to the stations in life occupied by these. They proceed as if they alone were members of Christ, and as if their relation to him could not be closer. Then they presume by their works to constitute others members of Christ, being careful, however, to demand adequate financial return for the service. They are members of the devil; not of Christ.

EACH MEMBER SERVES ALL THE OTHERS

10. In the third place, according to the simile each member of the body conducts itself in a manner to profit the others – the whole body. The eye prepares the way for hand and foot. The foot, in its carriage of the body, safeguards the eye. Each member ever cares for and serves the others. More beautiful figures of love and good works are not to be found than those derived from the body with its members. In the members we daily bear about with us, and with which we are continually familiar, God has described the law of love in a living and forcible manner. Upon the principle there illustrated, the Christian should act, conducting himself in a way to profit not himself but others, and having a sincere interest in them. Under such conditions, schisms and sects could not spring up among us.

11. But we are blind; we neither see nor read the beautiful lesson taught us in our own bodies. We proceed to invent good works as a means of improving our condition and bringing ourselves into a saved state. This error is attributable to our lack of faith and of heart knowledge of Christ. Hence we are restless in soul, seeking to be liberated from sin and to become righteous. The heart in its ignorance of the sufficiency of common faith, engages in these abnormal, special works. There is where foolish individuals begin to disregard faith and love, imagining such works true ways to heaven. One takes up one thing, and another something else, and so it goes, until there is nothing but sects. One sect condemns and rejects the other. Each, exalting itself beyond measure, claims superiority.

EACH MEMBER SUFFERS AND REJOICES WITH ALL

12. In the fourth place, ”whether one member suffereth, all the members suffer with it; or one member is honored, all the members rejoice with it,” as Paul says, I Cor 12, 26. In short, no member lives and acts for itself; all obey and serve one another, and the more honored members serve most. Each seems to say: ”I desire not to be otherwise than as I am. I am satisfied to be a member of the same body with the others, and to have equal rights and honors therein. It is unnecessary for me to exert myself to share in that body, for I am already a member of it, and content. My efforts I direct to serving the body – all the members, my beloved brothers and partners. I assume no peculiarities. I would not cause discord and conflict.”

13. Observe, this is the way all true, righteous Christians do, as we have frequently said. They who conduct themselves otherwise cannot be true Christians; they are worse – more pernicious – than heathen. They cannot refrain from instigating sects; from assuming some peculiarity, some special doctrine, wherein they proudly exalt themselves above other men. Thus they lure to themselves the hearts of the unlearned. Against this class Paul here, as everywhere, faithfully warns us.

14. See, then, that you become a member of Christ. This is to be accomplished through faith alone, regardless of works. And having become a member, if God has appointed you a duty according to your capacity, abide in it. Let no one allure you away from it. Esteem not yourself better than others, but serve them rejoicing in their works and their offices as you do in your own, even if they are less important. Faith renders you equal with others, and others equal with you, and so on.

CHRISTIAN EQUALITY AND CHRISTIAN GIFTS

Paul's design in this epistle is to teach equality. He would have no one ”think of himself more highly than he ought to think; but so to think as to think soberly, according as God hath dealt to each man a measure of faith.” Or, to express it differently: ”Let each one regard that his work for which he has a gift, and let him perform it. But he is not consequently to esteem himself superior to others differently gifted. He should delight in their works, justly recognizing those works as of God's grace, and knowing that God distributes the measure of faith and this his grace not in one way, but in many ways.” Paul's peculiar choice of words here, referring to all gifts as the grace of God and the measure of faith, is meant to teach that no man may regard his individual gift as a peculiar instance in that respect, as do they who are not of the common faith. It is the one same God, Spirit and Lord, the apostle tells us (I Cor 12, 5-11), who effects in this work and that, whether small or great, in you or in me, in the one same faith, love and hope.

15. The importance, the nobleness and helpfulness of this doctrine is beyond our power of expression. The wretched condition of all Christendom, divided as it is into innumerable sects, is, alas, plain testimony that no body nor member, no faith nor love, seems longer to exist anywhere. Unity of mind in relation to the various gifts of God cannot exist in connection with human doctrines. Hence it is impossible for the orders and the doctrines of our ecclesiastical lords to stand with unity of mind; one or the other must fall.

16. ”Measure of faith” may be understood as implying that God imparts to some more of faith itself; and to others, less. But I presume Paul's thought in employing the expression is that faith brings gifts, which are its chief blessing. These are said to be according to the measure of our faith, and not to the measure of our will or our merit. We have not merited our gifts. Where faith exists, God honors it with certain gifts, apportioned, or committed, according to his will. As we have it in First Corinthians 12, 11, ”dividing to each one severally even as he will”; and in Ephesians 4,16, ”to each member according to his measure.” The same reason may be assigned for Paul's words, ”Having gifts differing according to the grace that was given to us,” not ”differing according to our merits.” Grace as well as faith brings these noble jewels – our gifts – to each one according to his measure. It excludes in every respect our works and our merits, and directs us to make our works minister only to our neighbors.

”Whether prophecy, let us prophesy according to the proportion of our faith.”

17. The apostle enumerates several gifts, or works of Christian members, mentioning prophecy first. Prophecy is of two kinds: One is the foretelling of future events, a gift or power possessed by all the prophets under the Old Testament dispensation, and by the apostles; the other is the explanation of the Scriptures. ”Greater is he that prophesieth than he that speaketh with tongues.” 1 Cor 14, 5. Now, the Gospel being the last prophetic message to be delivered previous to the time of the judgment, and to predict the events of that period, I presume Paul has reference here simply to that form of prophecy he mentions in the fourteenth of First Corinthians – explanation of the Scriptures. This form is common, ever prevails, and is profitable to Christians; the other form is rare. That reference is to this form, Paul implies in his words, ”Let us prophesy according to the proportion of faith.” Doubtless he means the Christian faith then arising. No other faith, no other doctrine, is to be introduced. Now, when he says prophecy must be according to the proportion of faith, it is plain enough he does not refer to the foretelling of future events.

18. The apostle's meaning, then, is: ”They who have the gift of Scripture explanation must be careful to explain in conformity with the faith, and not to teach contrary to its principles.” ”Other foundation can no man lay than that which is laid, which is Jesus Christ.” I Cor 3, 11. Let every man be careful not to build upon this foundation with wood, hay, stubble-things unsuited to such a foundation; let him build with gold, silver and precious stones. Every doctrine, every explanation of the Scriptures, then, which leads us to rely upon our own works, and produces false Christians and self-righteous individuals, in the name of faith, is emphatically condemned. Any doctrine that teaches we are to exterminate our sins, to become happy and righteous and to obtain peace of conscience before God, in any other way than through faith alone – without works – is not in harmony with the Christian faith. For instance, all monastic life, and the doctrine of racketing spirits from purgatory, are in conflict with faith.

19. Paul, you will observe, does not attach so much importance to the prediction of future events; for instance, the prophecies of Lichtenberger, Joachim and others in these latter times. Such predictions, though they may gratify the curiosity of men concerning the fate of kings, princes and others of prominence in the world, are unnecessary prophecies under the New Testament dispensation. They neither teach the Christian faith nor contribute to its strength. Hence this form of prophecy may be regarded as among the least of God's gifts. More, it sometimes proceeds from the devil. But the ability to explain the Scriptures is the noblest, the best, prophetic gift. The Old Testament prophets derived their title to the name chiefly because they prophesied concerning Christ – according to Peter (Acts 4, 25 and I Pet 1, 10) – and because they led the people of their day in the way of faith by explaining – giving the sense of the divine Word. These things had much more to do with their title than the fact of their making occasional predictions conceming earthly kings and temporal affairs. In general, they did not make such predictions. But the first- mentioned form of prophecy they daily delivered, without omission. The faith whereto their prophecies conformed is perpetual.

20. It is of much significance that Paul recognizes faith as the controlling judge and rule in all matters of doctrine and prophecy. To faith everything must bow. By faith must all doctrine be judged and held. You see whom Paul would constitute doctors of the holy Scriptures – men of faith and no others. These should be the judges and deciders of all doctrines. Their decision should prevail, even though it conflict with that of the Pope, of the councils, of the whole world. Faith is and must be lord and God over all teachers. Note, then, the conduct of the Church orders who failed to recognize faith's right to judge, and assumed that prerogative themselves, accepting only power, numbers and temporal rank. But you know Pope, councils and all the world, with their doctrines, must yield authority to the most insignificant Christian with faith, even though it be but a seven-year-old child, and his decision of their doctrines and laws is to be accepted. Christ commands us to take heed that we despise not one of these little ones that believe in him. See Mt 18: 6, 10. Again, he says (Jn 6, 45), ”They shall all be taught of God.” Now, it is inconsistent to reject the judgment of him whom God himself teaches. Rather, let all men hearken to him.

”Or ministry, let us give ourselves to our ministry.”

21. The office of the ministry is the second gift of God the apostle enumerates. With the early Christians the duties of this office were to serve poor widows and orphans, distributing to them temporal goods. Such were the duties of Stephen and his associates (Acts 6, 5), and such should be the duties of the stewards and provosts in monasteries today. Again, this was the office of those who ministered unto the prophets and apostles, the preachers and teachers: for instance, the women who followed Christ and served him with their substance; and Onesimus, Titus, Timothy and others of Paul's disciples. They made all necessary temporal provision, that the apostles and the preachers might give themselves uninterruptedly to preaching, teaching and prayer, and might be unencumbered with temporal affairs.

22. But things have changed, as we see. Now we have spiritual lords, princes, kings, who neglect, not alone to preach and to pray, but also to distribute temporal goods to the poor and the widow and the orphan. Rather, they pervert the rightful substance of these to add to their own pomp. They neither prophesy nor serve; yet they appropriate the position and the name of minister, their purpose being to restrain and persecute true preachers and servants, and to destroy Christianity everywhere and spend its possessions to foster their own luxury.

”Or he that teacheth, to his teaching; or he that exhorteth, to his exhorting.”

23. We treated of these two gifts in the epistle lesson for Christmas night. Titus 2. Teaching consists in instructing those unacquainted with faith and the Christian life; exhortation, in inciting, arousing, impelling, reproving and beseeching with all perseverance, those having knowledge of the faith. We are enjoined (2 Tim 4, 2) to be urgent, to ”reprove, rebuke and exhort,” that Christians may not grow weary, indolent and negligent, as too often they do, knowing already what is required of them. But prophecy must furnish the store of information for the teachers and exhorters. Scripture expositors must supply these latter. Prophesying, then, is the source of all doctrine and exhortation.

”He that giveth, let him do it with liberality.”

24. The mention here made of giving has reference to the fund contributed into a common treasury, in charge of servants and officers, for distribution among teachers, prophets, widows, orphans and the poor generally, as before stated. This was according to an Old Testament command. Beside the annual tithes, designed for the Levites, special tithes were to be set aside every third year for the poor, the widows and the orphans. There is no New Testament law for specific giving, for this is the day of grace, wherein everyone is admonished to give freely. Paul says (Gal 6, 6), ”Let him that is taught in the word communicate unto him that teacheth in all good things.” Again (verse 10), ”Let us work that which is good toward all men, and especially toward them that are of the household of faith.”

25. But giving is to be done with liberality – freely and gratuitously, to the honor of God alone, with no intent to secure favor, honor or profit; none shall dictate in the matter; and preference shall not be shown in giving much to the amiable and nothing to the uncongenial, as has been the case in the past in relation to the prebends and fiefs. These were distributed according to friendship and favor; for the sake of money, honor and profit. The same is true of nearly all paid services in the matter of purgatory and hell. Freely, freely, we are to give, being careful only that it be well pleasing to God and bestowed according to necessity. Paul, you will observe, frequently commends such liberality. It is rarely manifest, however. True gifts are made beyond measure, but they are unprofitable because not made with a free, liberal spirit; for instance, contributions to Monasteries and other institutions. Not being given with liberality, God does not permit these gifts to be used for Christian purposes. Given in an unchristian manner, they must, in an unchristianlike way, be wasted; as Micah says (ch. 1, 7): ”Of the hire of a harlot hath she gathered them, and unto the hire of a harlot shall they return.” Reference is to spiritual whoredom – unbelief – which never acts with liberality.

”He that ruleth, with diligence.”

26. ”Ruling,” or overseeing, is to be understood as relating to the common offices in the Christian Church. Paul is not speaking of temporal rulers, as princes and heads of families, but of rulers in the Church. He says (1 Tim 3, 5): ”If a man knoweth not how to rule his own house, how shall he take care of the church of God?” He means those who have oversight of Church officers generally; who take care that teachers be diligent, that deacons and ministers make proper and careful distribution of the finances, and that sinners are reproved and disciplined; in short, who are responsible for the proper execution of all offices. Such are the duties of a bishop. From their office they receive the title of bishops – superintendents and ”Antistrites,” as Paul here terms them; that is, overseers and rulers.

27. It is the especial duty of these to be concerned about others, not about themselves; the latter care is forbidden rather than enjoined. Mt 6, 25. Diligence in the connection in which it is used in the text, is prompted by love and not by self-interest. It being the duty of a bishop to readily assume oversight, to minister and control, and all things being dependent upon him as the movements of team and wagon are dependent upon the driver, the bishop has no time for indolence, drowsiness and negligence. He must be attentive and diligent, even though all others be slothful and careless. Were he inattentive and unfaithful, the official duties of all the others would likewise be badly executed. The result would be similar to that when the driver lies asleep and allows the team to move at will. Under such circumstances, to hope for good results is useless, especially considering the dangerous roads wherein Christians must travel here, among devils who would, in every twinkling of the eye, overthrow and destroy them.

28. Why should Paul reverse the seemingly proper order? He does not mention ruling first – give it precedence. He rather assigns to prophecy the first place, making ministering, teaching, exhorting and contributing follow successively, while ruling he places last or sixth, among the common offices. Undoubtedly, the Spirit designed such order in view of future abominations that should follow the devil's establishment of tyranny and worldly dominion among Christians. This is the case at present. Dominion occupies chief place. Everything in Christendom must yield to the wantonness of tyranny. Prophecy, ministry, teaching, exhortation, benevolence – all must give way to tyranny. Nothing may interrupt its sway; it must not yield to prophecy, teaching or any other office.

29. We must remember, however, that nothing takes precedence of the Word of God. The preaching of it transcends all other offices. Dominion is but a servant to arouse preaching to activity, like to the servant who wakes his master from sleep, or in other ways reminds him of his office. This principle confirms Christ's words (Lk 22, 26): ”He that is the greater among you, let him become as the younger; and he that is chief, as he that doth serve.” Teachers and prophets, however, are to be obedient to rulers and continue subject to them; each Christian work and office must subserve the others. Thus is carried out Paul's doctrine in this epistle: that one should not esteem himself better than others; should not exalt himself over men, thinking of himself more highly than he ought to think; though one gift or office is more honorable than another, yet it must also subserve that other. While the office of ruler is the lowest, yet every other appointment is subject to it; on the other hand, in care and oversight the ruler serves all others. Again, the prophet, who holds the highest office, submits to the ruler, etc.

”He that showeth mercy, with cheerfulness.”

30. The six preceding obligations devolve upon the common governing powers of the Christian Church – at present known as the ecclesiastical order. Paul now proceeds to enumerate duties pertaining to every member of the Church. The six first-mentioned obligations are not, however, to be individualized to the extent of making but a single obligation devolve upon one individual. He who prophesies may also teach, admonish, serve and rule. And the same is true of each office. Let every man discover unto how many offices he is called, and conduct himself accordingly. He must not exalt himself over others, as if better than they, and create sects from the common gifts of God; he must continue in the common faith of his fellows, allowing mutual service and subjection in the gifts.

31. ”Mercy” implies all good deeds or benefits conferred by neighbors upon one another, aside from the regular contributions of which we have spoken. The Hebrew word the apostle uses for ”mercy” is ”hesed.” In Latin it is ”beneficium”; in Greek, ”eleemosyna”; and in common parlance, ”alms.” It is in this sense that Christ employs the term throughout the Gospel: ”When thou doest alms” (Mt 6, 2) – that is, thy good deeds, or favors; ”I desire mercy, and not sacrifice” (Mt 12, 27); ”He that showed mercy on him” (Lk 10, 37). And there are other similar passages where the word ”mercy” is equivalent to ”benefit” or ”favor”; for instance (Mt 5, 7), ”Blessed are the merciful.”

32. Paul would say: ”Let him who is himself so favored that he may confer benefits upon others, do it cheerfully and with pleasure.” He declares (2 Cor 9, 7), ”God loveth a cheerful giver.” And he makes his meaning clear by another portion of the same verse, ”not grudgingly, or of necessity.” That is, the giver is not to twitter and tremble, not to be slow and tardy in his giving, nor to seek everywhere for reasons to withhold his gift. He is not to give in a way calculated to spoil the recipient's enjoyment of the favor. Nor is he to delay until the gift loses its sweetness because of the importunity required to secure it; rather he should be ready and willing. Solomon says (Prov 3, 28): ”Say not unto thy neighbor, Go, and come again, and to- morrow I will give; when thou hast it by thee.” ”Bis dat qui cito dat.” He gives doubly who gives quickly. Again, ”Tarda gratia non est gratia,” A tardy favor is no favor. The word ”hilaris” in this connection does not imply joyful giving, but free, cheerful, willing and loving generosity, a generosity moved by slight entreaty.

THE WORKS OF CHRIST'S MEMBERS.

”Let love be without hypocrisy.”

33. How aptly the apostle points out the danger of error in each obligation, as well as the right course! Prophecy is carried beyond its proper sphere when it does not accord with the faith. This is the danger-point in all prophecy. The common error in ministering lies in the indolence manifested therein, and the constant preference for some other occupation. Again, the prevailing error in teaching and exhorting is in giving attention to something besides those obligations; for instance, deceiving men with human nonsense. The mistake in giving is that it is seldom done with liberality. Rulers are prone to seek quiet and leisure, desiring to escape being burdened with care and anxiety. Favors are seldom bestowed cheerfully and with a willing heart. So, too, pure love is a rare thing on earth. Not that love in itself is impure, but too often it is mere pretense. John implies as much in his words (1 Jn 3, 18), ”My little children, let us not love in word, neither with the tongue; but in deed and truth.”

34. Now, they who harbor hatred while pretending to love, or are guilty of similar gross hypocrisies, fall far short of the spirit of this teaching. But Paul refers to those of liberated conscience, who conduct themselves like true Christians, well knowing how to teach concerning Christ; but who are careless of their works, not realizing that they neglect their neighbors and fail to assist the needy and to rebuke the wicked; who are generally negligent, bringing forth none of the fruits of faith; among whom the true Word of God is choked, like seed among thorns, as Christ says. Mt 13, 22. But we have elsewhere explained the nature of pure love.

”Abhor that which is evil.”

35. While to abhor evil is one of the chief principles of love, it is rare. The principle is too often lost sight of through hypocrisy and false love. We ignore, wink at, even make light of and are undisturbed by the evil deeds of our neighbor. We are unwilling to incur his displeasure by manifesting indignation and offering rebuke for his wickedness, or by withdrawing from his society. Especially do we hesitate when we thus must endanger body or life; for instance, when the vices of those in high life demand our censure. By such weakness on our part we merely dissimulate love. Paul requires, not only a secret abhorrence of evil, but an open manifestation of it in word and deed. True love is not influenced by the closeness of the friend, by the advantage of his favors, or by the standing of his connections; nor is it influenced by the perverseness of an enemy. It abhors evil, and censures it or flees from it, whether in father or mother, brother or sister, or in any other. Corrupt nature loves itself and does not abhor its own evil; rather, it covers and adorns it. Anger is styled zeal; avarice is called prudence; and deception, wisdom.

”Cleave to that which is good.”

36. The second feature of real, true love is that it cleaves to the good, even though found in the worst enemy, and though directly opposing love's desire. Love is no respecter of persons. It is not intimidated by the possible danger its expression might incur. But false love will dare, even for the sake of honor, profit or advantage, to forsake the good in its friend, particularly when danger threatens or persecution arises. Much less, then, will he whose love is false cleave to the good in an enemy and stand by and maintain it. And if it necessitated opposing his own interests, he would not support his enemy's deed, however good. Briefly, the proverb, ”The world is false and full of infidelity,” and that other saying, ”Fair but empty words,” clearly express the fact that the love of our corrupt human nature is false and hypocritical, and that where the Spirit of God dwells not, there is no real, pure love. These two principles – abhorring the evil and cleaving to the good – are clearly presented in Psalm 15, 4: ”In whose eyes a reprobate is despised, but who honoreth them that fear Jehovah” – in other words, ”Who cleaves to the good, even though it be in an enemy; and hates the evil, even though in a friend.” Try men by these two principles in their lending, their dealing and giving, reproving and teaching, tolerating and suffering, and their dissimulation and hypocrisy will be readily apparent.

”In love of the brethren be tenderly affectioned one to another.”

37. Christians exhibit perfect love when, in addition to the love they manifest toward all men, they are themselves united by a peculiar bond of Christian affection. The term ”tenderly affectioned” expresses the love parents have for children, and brothers for each other. Paul would say: ”Christians are not simply to manifest a spirit of mutual love, but they are to conduct themselves toward one another in a tender, parental and brotherly way.” Thus Paul boasts of doing in the case of the people of Thessalonica. I Thes 1, 11. Isaiah declares (ch. 66, 13) that God will so comfort the apostles: ”As one whom his mother comforteth, so will I comfort you.” And Peter says (I Pet 3, 8): ”Loving as brethren, tenderhearted, humbleminded.” The nature of the brotherly love we owe our neighbors is illustrated in the love of an affectionate mother for her child. Such love Christ has shown, and still shows, toward us. He sustains us, frail, corrupt, sinful beings that we are. So imperfect are we, we seem not Christians at all. But the love of Christ makes us his, regardless of our imperfections.

”In honor preferring one another.”

38. Christ's love and friendship for ourselves should lead us to esteem one another precious. We should be dear to one another for the sake of the Christ within us. We may not reject any because of his imperfections. We must remember the Lord dwells in the weak vessel also, and honors him with his presence. If Christ regards him worthy of kindness and affection, and extends to him the same privilege in himself that we enjoy, we should bow before that weak one, honoring him as the living temple of our Lord, the seat of his presence. What matters to us the insignificance of the seat the Lord chooses? If it is not too humble to be honored with his presence, why should we his servants not honor it?

”In diligence not slothful.”

39. ”Diligence” here implies every form of righteous work and business that occupies us. Paul requires us to be diligent, skillful and active. We are not to proceed as do they who undertake one thing today, and tomorrow, another, confining themselves to nothing and soon growing weary and indolent. For instance, some readily and very zealously engage in a good work, such as praying, reading, fasting, giving, serving, disciplining the body. But after two or three attempts they become indolent and fail to accomplish the undertaking. Their ardor subsides with the gratification of their curiosity. Such people become unstable and weak. So Paul enjoins to be

”Fervent in spirit.”

40. A weak and somewhat curious disposition may undertake with fervor, being ready to accomplish everything at once; but in the very start it becomes faint and weak, and voluntarily yields. It becomes silent when opposition, disaffection and persecution must be encountered. The fervor that does not persevere in spiritual matters is carnal. Spiritual fervor increases with undertaking and effort. It is the nature of spirit not to know weariness. Spirit grows faint and weary only by idleness. Laboring, it increases in strength. Particularly does it gain in fervor through persecution and opposition. So it perseveres, and accomplishes its projects, even though the gates of hell oppose.

”Serving the Lord.” (Adapt yourselves to the time.)

41. Some renderings read, ”Serve the Lord,” for in the Greek ”Kairos” and ”Kyrios” sound much alike. One means ”Time,” the other ”Lord.” I am undecided which is preferable. ”Serve the time” – adapt yourselves to the time” – would be apt. And ”Serve the Lord” would not be a bad construction. Let each choose for himself. To serve the Lord means to let all our acts be done as unto the Lord himself, in the effort to serve him, not seeking our own honor, and not neglecting our duty for fear of men or because of their favors; it means to follow the spirit of Nehemiah's declaration when the temple was being built (Neh 2, 20) – We are servants of the God of Heaven. Such was the reply of the Jews to those who attempted to hinder them. Practically, the Jews said: ”We do not serve ourselves. Our service is not designed for our own honor, but for the honor of the God of Heaven.” I shall, however, adhere to the rendering, ”Adapt yourselves to the time.” It is equivalent to saying: Direct yourselves according to the time. That is, employ it well; be seasonable, in keeping with Solomon's words (Ec 3, 3-4): ”A time to break down, and a time to build up; a time to weep, and a time to laugh,” etc. There is a time for everything. The thought is, Exercise your privileges, confining yourself to no particular time; be able to do the duty that presents itself, as Psalm 1, 3 suggests: ”He shall be like a tree . . . that bringeth forth its fruit in its season.”

42. This valuable and excellent doctrine militates against the self-righteous, who confine themselves to set times, to the extent of making the time conform to them and adapt itself to their convenience. They observe particular hours for praying, for eating, for drinking. Should you, in dire need of aid, approach one of them, you might perish before he would disengage himself to assist you. Note, the self-righteous man does not adapt himself to the time – does not rise to the occasion as he should. The opportunity to perform a work of love, he permits to pass. The time must be suited to him – which will never be. No opportunity to do good ever presents itself to this class, for they are so absorbed in themselves as to permit every such occasion to pass. Nor are they seasonable in things concerning themselves. They laugh when they should weep; they are gloomy when they should rejoice; they flatter when censure is due. All their efforts are untimely. It is their fortune to miss every opportunity in consequence of confining their endeavors to certain times. This is the way of the world.

”Rejoicing in hope.”

43. Here is an occasion, truly, when we should be timely. The ungodly rejoice when satiate with wealth, honor and ease, but are filled with gloom at a change in the weather. Their joy is untimely as well as their grief. They rejoice when they should grieve, and grieve when they should rejoice. But Christians are capable of rejoicing, not in ease and temporal advantage, but in God. They rejoice most when their worldly condition is worst. The farther earthly advantages are removed, the nearer is God with his eternal blessings. Paul enumerates joy among the fruits of the Spirit (Gal 5, 22); the flesh knows not such pleasure. In Romans 14, 17, he speaks of ”joy in the Holy Spirit.”

”Patient in tribulation.”

44. Throughout the Gospel we are taught that Christians must endure crosses and evil days. Hence the Gospel arms us with divine armor, and that alone. That is, it teaches us, not how to avert temporal ills and to enjoy peace, but how to endure and conquer these ills. We are not to oppose and try to avert them, but patiently to endure them until they wear themselves out upon us, and lose their power; as ocean waves, dashing against the shore, recede and vanish of their own accord. Not yielding, but perseverance, shall win here. But of this topic we have treated during the Advent season.

”Continuing stedfastly in prayer.”

45. Prayer has been sufficiently defined in the third epistle for Advent. Paul does not allude to babbling out of prayer-books, nor to bawling in the Church. You will never offer true prayer from a book. To be sure, you may, by reading a prayer, learn how and what to pray, and have your devotion enkindled; but real prayer must proceed spontaneously from the heart, not in prescribed words; the language must be dictated by the fervor of the soul. Paul particularly specifies that we are to be ”stedfast in prayer.” In other words, we should not become remiss, even though we do not immediately receive what we ask. The chief thing in prayer is faith. Faith relies on God's promise to hear its petition. It may not receive at once what it is confident of receiving; but it waits, and though for a time there may be indications of failure, yet the petition is granted. Christ gives striking illustrations of such perseverance in the parable of the wicked judge (Lk 18), and in that of the friend's importunity (Lk 11). He everywhere teaches the necessity of faith in prayer. ”Whatsoever ye shall ask in prayer, believing, ye shall receive,” Mt 21, 22. And again, ”Or what man is there of you, who, if his son shall ask him for a loaf, will give him a stone?” Mt 7, 9.

”Communicating to the necessities of the saints.”

46. The meaning of this injunction is shamefully perverted. In our necessities we daily seek the assistance of saints. Hence the numerous institutions, altars and services to these, everywhere in the world. Paul's teaching, however, is that we are to ”communicate to the necessity of the saints.” Since we ignore the sanctified ones of this life who need our assistance, we are well rewarded by having to go to the dead to solicit aid in our necessities. Paul means the saints on earth – the Christians. He calls them saints out of respect to the Word of God and his grace, which, in faith, renders them holy without works.

47. It would be a great shame, a blasphemy, for a Christian to deny that he is holy. It would be equivalent to denying the holiness of the blood of Christ, of the Word, the Spirit, the grace of God, and of God himself. And all these God has applied to or conferred upon the Christian to render him holy. Paul does not hesitate to call himself a saint (Eph 3, 8): ”Unto me who am less than the least of all saints, was this grace given.” And (1 Tim 5, 10) he would relieve widows who washed the feet of the saints. It is also said in Psalm 86, 2, ”Preserve my soul; for I am godly [holy].” Peter, too (1 Pet 1, 16), quoting from Moses, speaks God's message, ”Ye shall be holy; for I am holy.” The word ”holy” in the Scriptures has reference only to the living. But we have had books other than the Scriptures to read. Consequently we have been led by our seducers into the humiliating wickedness of calling holy only the dead, and regarding it the highest presumption to apply the term to ourselves. At the same time we are all desirous of being called ”Christians,” a sublimer title than ”holy”; for Christ is perfect holiness, and Christians are named after Christ – after perfect holiness. The shameful abomination known as ”the exaltation of saints” is responsible for the deplorable error here. The Pope's influence has created the belief that only they are holy who are dead, or whose works have exalted them to the honor of the title. But how often is the devil exalted as a saint, and how often we regard them saints who are of hell!

48. Paul's design in mentioning ”the necessities of the saints” is to teach and move us to do as much for Christians as we are inclined to do for the saints of heaven; to regard such ministration as precious service, for so it is. He commends to us the real saints – those in want; who are of saintly character, though they may be forsaken, hungry, naked, imprisoned, half- dead, regarded by the world as ungodly evil-doers deserving of every form of misfortune; who, unable to help themselves, need assistance. They differ much from those saints whose help we, staring heavenward, implore. It is the poor Christians whom Christ will array on the last day, saying, ”Inasmuch as ye did it unto one of these my brethren, even these least, ye did it unto me.” Mt 25, 40. Then they who so ostentatiously served the blessed of heaven must stand shamed and afraid in the presence of those whom in this life they scorned to respect as they should. Nor will the saints whom they bound themselves to serve, and whom they worshiped, avail them anything.

”Given to hospitality.”

49. Now, Paul specifies concerning the ”necessities of the saints” and names the treatment to be accorded them. Not only in word are we to remember them, but in deed, extending hospitality as their necessities demand. ”Hospitality” stands for every form of physical aid when occasion calls for it – feeding the hungry, giving drink to the thirsty, clothing the naked. In the early days of the Gospel, the apostles and disciples did not sit in palaces, cloisters, institutions, and torture the people with edicts and commands as do the idolatrous bishops today. Pilgrim-like, they went about the country, having no house nor home, no kitchen nor cellar, no particular abiding-place. It was necessary that everywhere hospitality be extended the saints, and service rendered them, that the Gospel might be preached. This was as essential as giving assistance in their distresses and sufferings.

”Bless them that persecute you.”

50. Incidental to the subject of the saints' necessities, the apostle reminds us we are to conduct ourselves in a Christian manner toward our persecutors, who, to great extent, are to blame for the distresses of the saints. It is well to observe here that we are not merely advised, but commanded, to love our enemies, to do them good and to speak well of them; such conduct is the fruit of the Spirit. We must not believe what we have heretofore been taught – that the admonition comes only to the perfect, and that they are merely counseled to bless their persecutors. Christ teaches (Mt 5, 44) that all Christians are commanded so to do. And to ”bless” our persecutors means to desire for them only good in body and soul. For instance, if an enemy detracts from our honor, we should respond, ”God honor you and keep you from disgrace.” Or if one infringe upon our rights, we ought to say, ”May God bless and prosper you.” On this wise should we do.

”Bless, and curse not.”

51. This is to be our attitude toward mankind generally, whether persecutors or otherwise. The meaning is: ”Not only bless your persecutors, but live without curses for any, with blessings for all; wishing no one evil, but everyone only good.” For we are children of blessing; as Peter says: ”Hereunto were ye called, that ye should inherit a blessing.” I Pet 3, 9. In our blessing, all the world is blessed – through Christ. ”In thy seed shall all the nations of the earth be blessed.” Gen 22, 18. It is inconsistent for a Christian to curse even his most bitter enemy and an evil-doer; for he is commanded to bear upon his lips the Gospel. The dove did not bring to Noah in the ark a poisonous branch or a thistle sprig; she brought an olive-leaf in her mouth. Gen 8, 11. The Gospel likewise is simply a gracious, blessed, glad and healing word. It brings only blessing and grace to the whole world. No curse, but pure blessing, goes with the Gospel. The Christian's lips, then, must be lips of blessing, not of cursing. If they curse, they are not the lips of a Christian.

52. It is necessary, however, to distinguish between cursing and censuring or reproving. Reproof and punishment greatly differ from cursing and malediction. To curse means to invoke evil, while censuring carries the thought of displeasure at existing evil, and an effort to remove it. In fact, cursing and censuring are opposed. Cursing invokes evil and misfortune; censure aims to remove them. Christ himself censured, or reproved. He called the Jews a generation of vipers, children of the devil, hypocrites, blind dolts, liars, and so on. He did not curse them to perpetuate their evils; rather he desired the evils removed. Paul does similarly. He says of the sorcerer that he is a child of the devil and full of subtilty. Acts 13, 10. Again, the Spirit reproves the world of sin. Jn 16, 8.

53. But the strong argument is here urged that the saints of the Scriptures not only censured, but cursed. Jacob, the patriarch, cursed his sons Reuben, Simeon and Levi. Gen 49, 7. A great part of the Law of Moses is made up of curses, especially Deut 28, 15. Open cursing is commanded to be pronounced by the people, on Mount Ebal. Deut 27, 13. How much cursing we find in the Psalms, particularly Psalm 109. Again, how David cursed Joab, captain of his host! 2 Sam 3, 29. How bitterly Peter curses Simon (Acts 8, 20): ”Thy silver perish with thee.” Paul curses the seducers of the Galatians (Gal 5, 12), ”I would they were even cut off.” And he says (I Cor 16, 22), ”If any man loveth not the Lord, let him be anathema.” Christ cursed the innocent fig-tree. Mt 21, 19. And Elisha cursed the children of Bethel. 2 Kings 2, 24. What shall we say to these things?

54. I answer: We must distinguish between love and faith. Love must not curse; it must always bless. But faith has power to curse. Faith makes us children of God, and is to us in God's place. Love makes us servants of men, and occupies the place of a servant. Without the Spirit's direction, no one can rightly understand and imitate such examples of cursing. Cursing stands opposed to cursing – the curses of God to the curses of the devil. When the devil, through his followers, resists, destroys, obstructs, the Word of God – the channel of the blessing – the blessing is impeded, and in God's sight a curse rests upon the blessing. Then it is the office of faith to come out with a curse, desiring the removal of the obstruction that God's blessing may be unhindered.

55. Were one, with imprecation, to invoke God to root out and destroy popery – the order of priests, monks and nuns, together with the cloisters and other institutions, the whole world might well say, Amen. For these the devil's devices curse, condemn and impede everywhere God's Word and his blessing. These things are evils so pernicious, so diabolical, they do not merit our love. The more we serve the ecclesiasts and the more we yield to them, the more obdurate they become. They rant and rage against the Word of God and the Spirit, against faith and love. Such conduct Christ calls blasphemy – sin – against the Holy Spirit – unpardonable sin. Mt. 12, 31. And John says (I Jn. 5, 16), ”There is a sin unto death; not concerning this do I say that he should make request.” With the ecclesiasts all is lost. They will not accept any love or assistance which does not leave them in their wickedness, does not strengthen and help – even honor and exalt – them in it. Any effort you may make otherwise will but cause them to rage against the Holy Spirit, to blaspheme and curse your teaching, declaring – ”It proceeds not from love and fidelity to God, but from the hate, the malice, of the devil. It is not the Word of God, but falsehood. It is the devil's heresy and error.”

56. In fact, cursing which contributes only to the service of God is a work of the Holy Spirit. It is enjoined in the first commandment, and is independent of and superior to love. Until God commands us to do a certain good work or obligation so to do. His will transcends all the good works to manifest our love toward our neighbor, we are under no we can do, all the love we can show our neighbor. Even if I could save the entire world in a single day and it were not God's will I should, I would have no right to do it. Therefore, I should not bless, should not perform a good work, should not manifest my love to any, unless it be consistent with the will and command of God. The measure of our love to our neighbors is the Word of God. Likewise, by the first commandment all other commandments are to be measured. We might, in direct violation of the commandments of the second table, were it consistent with God's will and promotive of his honor, obey the first commandment in killing, robbing, taking captive women and children and disobeying father and mother, as did the children of Israel in the case of their heathen enemies. Likewise the Holy Spirit is able to, and does at times, perform works seemingly opposed to all the commandments of God. While apparently there is violation in some respects, it is in reality only of the commandments of the second table, concerning our neighbor. The Spirit's works are in conformity with the first three commandments of the first table, relating to God. Therefore, if you first become a Peter, a Paul, a Jacob, a David, an Elisha, you too may curse in God's name, and with exalted merit in his sight.

”Rejoice with them that rejoice; weep with them that weep.”

57. There may be a direct connection between these two commands and the injunction about ”communicating to the necessities of the saints” upon which Paul has been expatiating, teaching how we are to treat our persecutors, who are largely to blame for the ”necessities” of Christians. Yet I am inclined to think he speaks here in an unrelated way, of our duty to make ourselves agreeable to all men, to adapt ourselves to their circumstances, whether good or ill, whether or no they are in want. As common servants, we should minister to mankind in their every condition, that we may persuade them to accept the Gospel. Paul speaks further on this point.

58. Now, if a fellow-man have reason to rejoice, it is not for us to put on a stern countenance, as do the hypocrites, who assume to be somewhat peculiar. Their unnatural seriousness is meant to be indicative of their unrivaled wisdom and holiness, and of the fact that men who rejoice instead of wearing, as they do, a stern look, are fools and sinners. But no, we are to participate in the joy of our fellow-man when that joy is not inconsistent with the will of God. For instance, we should rejoice with the father who joys in the piety and sweetness of his wife, in her health and fruitfulness, and in the obedience and intelligence of his children; and when he is as well off as we are so far as soul, body and character, family and property, are concerned. These are gifts of God. According to Paul (Acts 14, 17), they are given that God may fill our hearts ”with food and gladness.” Though many such gifts and pleasures are improperly used, they are nevertheless the gifts of God and not to be rejected with a gloomy face as if we dare not, or should not, enjoy them. On the other hand, we ought to weep with our fellow-man when he is in sad circumstances, as we would weep over our own unhappy condition. We read (2 Sam 1, 17; 3, 33) that David lamented for Saul, Jonathan and Abner, and (Phil 2, 27) that Paul was filled with sorrow over the illness of Epaphroditus and grieved as if the affliction were his own.

”Be of the same mind one toward another.”

59. The apostle has previously (verse 10) spoken concerning unity of mind in relation to God- ordained spiritual gifts, counseling that everyone should be content as to the offices and gifts of his fellows. Now Paul speaks of the temporal affairs of men, teaching likewise mutual appreciation of one another's calling and character, offices and works, and that none is to esteem himself better than another because of these. The shoemaker's apprentice has the same Christ with the prince or the king; the woman, the same Christ the man has. While there are various occupations and external distinctions among men, there is but one faith and one Spirit.

60. But this doctrine of Paul has long been dishonored. Princes, lords, nobles, the rich and the powerful, reflect themselves in themselves, thinking they are the only men on earth. Even among their own ranks, one aspires to be more exalted, more noble and upright, than another. Their notions and opinions are almost as diverse as the clouds of heaven. They are not of the same mind concerning external distinctions. One does not esteem another's condition and occupation as significant and as honorable as his own. The individual sentiment apparently is: ”My station is the best; all others are revolting.” The clumsy, booted peasant enters the strife. The baker aspires to be better than the barber; the shoemaker, than the bath-keeper. Should one happen to be illegitimately born, he is not eligible to a trade, though he even be holy. Certificates of legitimate birth must be produced, and such is the complex state of society, there are as many beliefs as masters and servants. How can there be unity of mind concerning spiritual offices and blessings with people so at variance upon trivial, contemptible worldly matters? True, there must be the various earthly stations, characters and employments; but it is heathenish, unchristian and worldly for one to entertain the absurd idea that God regards a certain individual a better Christian than another upon the contemptible grounds of his temporal station, and not to perceive that in God's sight these conditions make no inner difference.

61. Indeed, it is not only unchristian, but effeminate and childish, to hold such a view. A woman will win distinction for herself by handling the spindle or the needle more deftly than another, or by adjusting her bonnet more becomingly than her neighbor can; in fact, she may secure prominence by things even more insignificant. To say the least, no woman thinks herself less a woman than any other. The same is true of children; each is best satisfied with its own bread and butter, and thinks its own toy the prettiest; if it does not, it will cry until it gets its prettiest. And so it is with the world: one has more power, another is a better Christian, another is more illustrious; one has more learning, another is more respectable; one is of this lineage, another that. These distinctions are the source of hatred, murder and every form of evil, so tenaciously does each individual adhere to his own notions. Yet, despite their separate and dissimilar opinions, men call themselves Christians.

”Set not your mind on high things.”

62. Here Paul makes clear the preceding injunction. He would restrain men from their unholy conceits. As before stated, every man is best pleased with his own ideas. Hence foolishness pervades the land. One, seeing another honored above himself, is restlessly ambitious to emulate that other. But he acts contrary to both teachings of Paul: Comparing himself to his inferiors or to his equals, he thinks he is far above them, and his own station most honorable. Comparing himself with his superiors, he sees his pretended rank fail; hence he strives to rival them, devoting all his energies to attain the enviable position. Clinging to external distinctions, his changing notions and unstable heart impel him to such ambition and render him dissatisfied with the Christ whom all men possess alike. But what does Paul teach? Not so. He says, ”Set not your mind on what the world values.” His meaning is: ”Distinctions truly must there be in this life – one thing high, another low. Everything cannot be gold, nor can all things be straw. Nevertheless, among men there should be unity of mind in this relation.” God treats men alike. He gives his Word and his Spirit to the lowly as well as to the high. Paul does not use the little word ”mind” undesignedly. ”High things” have their place and they are not pernicious. But to ”mind” them, to be absorbed in them with the whole heart, to be puffed up with conceit because of our relation to them, enjoying them to the disadvantage of the less favored – this is heathenish.

”But condescend to things that are lowly.”

63. In other words: Despise not lowly stations and characters. Say not, they must either be exalted or removed. God uses them; indeed, the world cannot dispense with them. Where would the wealthy and powerful be if there were no poor and humble? As the feet support the body, so the low support the high. The higher class, then, should conduct themselves toward the lowly as the body holds itself with relation to the feet; not ”minding,” or regarding, their lofty station, but conforming to and recognizing with favor the station of the lowly. Legal equality is here made a figure of spiritual things – concerning the aspirations of the heart. Christ conducted himself with humility. He did not deny his own exaltation, but neither was he haughty toward us by reason of it. He did not despise us, but stooped to our wretched condition and raised us by means of his own exalted position.

Second Sunday after Epiphany;

John 2:1-11

Joh 2:1-11

And the third day there was a marriage in Cana of Galilee; and the mother of Jesus was there: And both Jesus was called, and his disciples, to the marriage. And when they wanted wine, the mother of Jesus saith unto him, They have no wine. Jesus saith unto her, Woman, what have I to do with thee? mine hour is not yet come. His mother saith unto the servants, Whatsoever he saith unto you, do it. And there were set there six waterpots of stone, after the manner of the purifying of the Jews, containing two or three firkins apiece. Jesus saith unto them, Fill the waterpots with water. And they filled them up to the brim. And he saith unto them, Draw out now, and bear unto the governor of the feast. And they bare it. When the ruler of the feast had tasted the water that was made wine, and knew not whence it was: (but the servants which drew the water knew;) the governor of the feast called the bridegroom, And saith unto him, Every man at the beginning doth set forth good wine; and when men have well drunk, then that which is worse: but thou hast kept the good wine until now. This beginning of miracles did Jesus in Cana of Galilee, and manifested forth his glory; and his disciples believed on him.

1. Enough has been written heretofore on marriage; hence we leave that subject for the present, and treat the following three topics in this Gospel text: first, the consolation this history affords married people by virtue of their marriage; secondly, the faith and love revealed in this Gospel lesson; thirdly, the spiritual significance of this marriage.

I. THE CONSOLATION OF MARRIED PEOPLE AND THE GLORY OF THE MARRIED STATE.

2. In the first place, it is indeed a high honor paid to married life for Christ himself to attend this marriage, together with his mother and his disciples. Moreover, his mother is present as the one arranging the wedding, the parties married being apparently her poor relatives or neighbors, and she being compelled to act as the bride's mother; so of course, it was nothing more than a wedding, and in no way a display. For Christ lived up to his doctrine, not going to the rich, but to the poor; or, if he does go to the great and rich, he is sure to rebuke and reprove, coming away with disfavor, earning small thanks at their hands, with no thought of honoring them with a miracle as he does here.

3. Now the second honor is his giving good wine for the poor marriage by means of a great miracle, making himself the bride's chief cup-bearer; it may be too that he had no money or jewel to give as a wedding present. He never did such honor to the life or doings of the Pharisees; for by this miracle he confirms marriage as the work and institution of God, no matter how common or how lowly it appears in the eyes of men, God none the less acknowledges his own work and loves it. Even our Caiaphases themselves have often declared and preached that marriage was the only state instituted by God. Who then instituted the others? Certainly not God, but the devil by means of men; yet they shun, reject and revile this state, and deem themselves so holy that they not only themselves avoid marriage – though they need it and ought to marry – but from excess of holiness they will not even attend a marriage, being much holier than Christ himself who as an unholy sinner attends a wedding.

4. Since then marriage has the foundation and consolation that it is instituted by God and that God loves it, and that Christ himself so honors and comforts it, everybody ought to prize and esteem it, and the heart ought to be glad, that it is surely the state God loves and cheerfully endure every burden in it, even though the burdens be ten times heavier than they are. For this is the reason there is so much care and unpleasantness in marriage to the outward man, because everything that is God's Word and work, if it is to be blessed at all, must be distasteful, bitter and burdensome to the outward man.

On this account marriage is a state that cultivates, and exercises faith in God and love to our neighbor by means of manifold cares, labors, unpleasantnesses, crosses and all kinds of adversities, that are to follow everything that is God's Word and work. All this the chaste whore-mongers, saintly effeminates and Sodomites nicely escape, serving God outside of God's ordinance by doings of their own.

5. For this is what Christ also indicates by his readiness to supply any want arising in marriage, bestowing wine where it is needed, and making it of water; as though he would say: Must you drink water, that is, suffer affliction outwardly, and is this distasteful? Very well, I will sweeten it for you and change the water into wine, so that your affliction will be your joy and delight. I will not do this by taking the water away or having it poured out; it shall remain, yea, I will have it poured in and the vessels filled up to the brim. For I will not deprive Christian marriage of its cares and trials, but rather add to it. The thing shall be wondrous, so that none, except they themselves who experience it, shall understand it. It shall be on this wise:

6. God's Word shall do it, by which all things are made, preserved and transformed; that Word which turns your water into wine, and distasteful marriage into delight. That God has instituted marriage (Gen 2, 32) the heathen and unbelievers do not know, therefore their water remains water and never becomes wine; for they feel not God's pleasure and delight in married life, which if they did feel they would experience such delight in my pleasure as not to feel the half of their affliction, feeling it outwardly only, but inwardly not at all. And this would be the way to turn water into wine, mixing my pleasure with your displeasure and placing the one against the other, so that my pleasure would drown your displeasure, and turn it into pleasure; but this pleasure of mine nothing will reveal and give to you except my Word, Gen 1, 31: ”God saw everything that he had made, and, behold, it was very good.”

7. Here too Christ indicates that he is not displeased with a marriage feast, nor with the things belonging to a wedding such as adornments, cheerfulness, eating and drinking, according to the usage and custom of the country; which appear to be superfluous and needless expense and a worldly matter; only so far as these things are used in moderation and in keeping with a marriage. For the bride and groom must be adorned; so also the guests must eat and drink to be cheerful. And such dining and doing may all be done in good conscience; for the Scriptures occasionally report the like, even the Gospel lessons mentioning bridal adornment, the wedding garment, guests and feastings at weddings. Thus Abraham's servant in Gen 24, 53 presents ornaments of gold and silver to Rebecca, the bride of Isaac, and to her brothers; so that in these things no one need pay attention to the sour-visaged hypocrites and self-constituted saints who are pleased with nothing but what they themselves do and teach, and will not suffer a maid to wear a wreath or to adorn herself at all.

8. God is not concerned about such external things, if only faith and love reign; provided, as already stated, it be in moderation and in accord with each person's station. For this marriage, although it was poor and small, had three tables; which is indicated by the word Architriclinus, showing that the ruler of the feast had three tables to provide for; moreover, the groom did not himself attend to this office, but had servants; then too there was wine to drink; all of which, if poverty were to be urged, might have been dispensed with, as is frequently the case with us. So also the guests did not merely quench their thirst with the wine; for the ruler of the feast speaks of how the good wine ought first to be set on, then, when men have freely drunk, that which is worse. All this Christ allows to pass, and we likewise should let it pass and not make it a matter of conscience. They were not of the devil, even if a few drank of the wine a little beyond what thirst required, and became merry; else you would have to blame Christ for being the cause by means of his presence, and his mother by asking for it; so that both Christ and his mother are sinners in this if the sour-visaged saints are to render judgment.

9. But the excess customary in our times is a different thing, where men do not eat and drink but gorge themselves with food and drink, revel and carouse, and act as though it were a sign of skill or strength to consume overmuch: where, moreover, the intention is not to be merry, but to be full and crazy. But these are swine, not men; to such Christ would not give wine, nor would he visit them. So also in the matter of dress, it is not the marriage that is kept in mind, but display and pomp; as though the most admirable were those most able to wear gold, silver and pearls, and to spoil much silk and broadcloth, which even asses might do and switches.

10. What then is moderation? Reason should teach that, and cite examples from other countries and cities where such pomp and excess are unknown. But to give my opinion, I would say a farmer is well adorned if for his wedding he have clothes twice as fine as he daily wears at his work; a burgher likewise; and a nobleman, if he have garments twice as costly as a townsman; a count, twice as costly as a nobleman; a duke, twice as costly as a count, and so in due order. In like manner food and drink and the entertainment of guests should be governed by their social position, and the purpose of the table should be pleasure not debauchery.

11. Now is it a sin to play and dance at a wedding, inasmuch as some declare great sin is caused by dancing? Whether the Jews had dances I do not know; but since it is the custom of the country, like inviting guests, decorating, eating and drinking and being merry, I see no reason to condemn it, save its excess when it goes beyond decency and moderation. That sin should be committed is not the fault of dancing alone; since at a table or in church that may happen; even as it is not the fault of eating that some while so engaged should turn themselves into swine. Where things are decently conducted I will not interfere with the marriage rites and customs, and dance and never mind. Faith and love cannot be driven away either by dancing or by sitting still, as long as you keep to decency and moderation. Young children certainly dance without sin; do the same also, and be a child, then dancing will not harm you. Otherwise were dancing a sin in itself, children should not be allowed to dance. This is sufficient concerning marriage.

II. THE DOCTRINE AND EXAMPLE OF LOVE AND OF FAITH

12. In the second place, to return to our Gospel lesson, we here see the example of love in Christ and his mother. The mother renders service and takes the part of housekeeper: Christ honors the occasion by his personal presence, by a miracle and a gift. And all this is for the benefit of the groom, the bride and the guests, as is the nature of love and its works. Thus Christ lures all hearts to himself, to rely on him as ever ready to help, even in temporal things, and never willing to forsake any; so that all who believe in him shall not suffer want, be it in spiritual or temporal things; rather must water become wine, and every creature turned into the thing his believer needs. He who believes must have sufficient, and no one can prevent it.

13. But the example of faith is still more wonderful in this Gospel. Christ waits to the very last moment when the want is felt by all present, and there is no counsel or help left. This shows the way of divine grace; it is not imparted to one who still has enough, and has not yet felt his need. For grace does not feed the full and satiated, but the hungry, as we have often said. Whoever still deems himself wise, strong and pious, and finds something good in himself, and is not yet a poor, miserable, sick sinner and fool, the same cannot come to Christ the Lord, nor receive his grace.

14. But whenever the need is felt, he does not at once hasten and bestow what is needed and desired, but delays and tests our faith and trust, even as he does here; yea, what is still more severe, he acts as though he would not help at all, but speaks with harshness and austerity. This you observe in the case of his mother. She feels the need and tells him of it, desiring his help and counsel in a humble and polite request. For she does not say: My dear son, furnish us with wine, but: ”They have no wine.” Thus she merely touches his kindness, of which she is fully assured. As though she would say: He is so good and gracious, there is no need of my asking, I will only tell him what is lacking, and he will of his own accord do more than one could ask, This is the way of faith, it pictures God's goodness to itself in this manner, never doubting but that it is really so; therefore it makes bold to bring its petition and to present its need.

15. But see, how unkindly he turns away the humble request of his mother who addresses him with such great confidence. Now observe the nature of faith. What has it to rely on? Absolutely nothing, all is darkness. It feels its need and sees help nowhere; in addition, God turns against it like a stranger and does not recognize it, so that absolutely nothing is left. It is the same way with our conscience when we feel our sin and the lack of righteousness; or in the agony of death when we feel the lack of life; or in the dread of hell when eternal salvation seems to have left us. Then indeed there is humble longing and knocking, prayer and search, in order to be rid of sin, death and dread. And then he acts as if he had only begun to show us our sins, as if death were to continue, and hell never to cease. Just as he here treats his mother, by his refusal making the need greater and more distressing than it was before she came to him with her request; for now it seems everything is lost, since the one support on which she relied in her need is also gone.

16. This is where faith stands in the heat of battle. Now observe how his mother acts and here becomes our teacher. However harsh his words sound, however unkind he appears, she does not in her heart interpret this as anger, or as the opposite of kindness, but adheres firmly to the conviction that he is kind, refusing to give up this opinion because of the thrust she received, and unwilling to dishonor him in her heart by thinking him to be otherwise than kind and gracious – as they do who are without faith, who fall back at the first shock and think of God merely according to what they feel, like the horse and the mule, Ps 32, 9. For if Christ's mother had allowed those harsh words to frighten her she would have gone away silently and displeased; but in ordering the servants to do what he might tell them she proves that she has overcome the rebuff and still expects of him nothing but kindness.

17. What do you think of the hellish blow, when a man in his distress, especially in the highest distress of conscience, receives the rebuff, that he feels God declaring to him: ”What have I to do with thee?” Quid mihi et tibi? He must needs faint and despair, unless he knows and understands the nature of such acts of God, and is experienced in faith. For he will act just as he feels, and will not think of God in a different way and mean the words. Feeling nothing but wrath and hearing nothing but indignation, he will consider God only as his enemy and angry judge. But just as he thinks God to be so will he find him. Thus he will expect nothing good from him. That is to renounce God with all his goodness. The result is that he flees and hates him, and will not have God to be God; and every other blasphemy that is the fruit of unbelief.

18. Hence the highest thought in this Gospel lesson, and it must ever be kept in mind, is, that we honor God as being good and gracious, even if he acts and speaks otherwise, and all our understanding and feeling be otherwise. For in this way feeling is killed, and the old man perishes, so that nothing but faith in God's goodness remains, and no feeling. For here you see how his mother retains a free faith and holds it forth as an example to us. She is certain that he will be gracious, although she does not feel it. She is certain also that she feels otherwise than she believes. Therefore she freely leaves and commends all to his goodness, and fixes for him neither time nor place, neither manner nor measure, neither person nor name. He is to act when it pleases him. If not in the midst of the feast, then at the end of it, or after the feast. My defeat I will swallow, his scorning me, letting me stand in disgrace before all the guests, speaking so unkindly to me, causing us all to blush for shame. He acts tart, but he is sweet I know. Let us proceed in the same way, then we are true Christians.

19. Here note how severely he deals with his own mother, teaching us thereby not only the example of faith mentioned above, but confirming that in things pertaining to God and his service we are to know neither father nor mother, as Moses writes in Deut 33,9: ”He who says of his father and of his mother, I know them not, observes thy Word, Israel.” For although there is no higher authority on earth than that of father and mother, still this ends when God's Word and work begin. For in divine things neither father nor mother, still less a bishop or any other person, only God's Word is to teach and guide. And if father and mother were to order, teach, or even beg you to do anything for God, and in his service that he has not clearly ordered and commanded, you are to reply: Quid mihi et tibi? What have I and you to do with each other? In this same way Christ here refuses absolutely to do God's work when his own mother wants it.

20. For father and mother are in duty bound, yea, God made them father and mother for this very purpose, not to teach and lead their children to God according to their own notions and devotion, but according to God's command; as St. Paul declares in Eph 6, 4: ”Ye fathers, provoke not your children to wrath: but nurture them in the chastening and admonition of the Lord;” i. e. teach them God's command and Word, as you were taught, and not notions of your own. Thus in this Gospel lesson you see the mother of Christ directing the servants away from herself unto Christ, telling them not: Whatsoever I say unto you, do it; but: ”Whatsoever he saith unto you, do it.” To this Word alone you must direct everyone, if You would direct aright; so that this word of Mary (whatsoever he saith, do it) is, and ought to be, a daily saying in Christendom, destroying all doctrines of men and everything not really Christ's Word. And we ought firmly to believe that what is imposed upon us over and above God's Word is not, as they boast and lie, the commandment of the church. For Mary says: Whatsoever he saith that, that, that do, and that alone; for in it there will be enough to do.

21. Here also you see, how faith does not fail, God does not permit that, but gives more abundantly and gloriously than we ask. For here not merely wine is given, but excellent and good wine, and a great quantity of it. By this he again entices and allures us to believe confidently in him, though be delay. For he is truthful and cannot deny himself; he is good and gracious, that he must of himself confess and in addition prove it, unless we hinder him and refuse him time and place and the means to do so. At last he cannot forsake his work, as little as he can forsake himself – if only we can hold out until his hour comes.

III. THE SIGNIFICANCE OF THIS MARRIAGE.

22. In the third place, we must briefly touch upon the spiritual significance of the text. This marriage and every marriage signifies Christ, the true bridegroom, and Christendom, the bride; as the Gospel lesson of Mt 22, 1-14 sufficiently shows.

23, This marriage took place in Cana of Galilee; that is, Christendom began in the days of Christ among the Jewish people, and continues still among all who are like the Jews. The Jewish nation is called Cana, which signifies zeal, because it diligently practised the Law and zealously clung to the works of the Law, so that even the Gospel lessons always call the Jews zealots, and especially St. Paul in Rom 9 and 10. It is natural too that wherever Law and good works are, there zeal will be and contention, one claiming to be better than the other, first of all, however, opposing faith which cares naught for works and boasts only of God's grace. Now wherever Christ is there such zealots will always be, and his marriage must be at Zeal City, for you always find by the side of the Gospel and faith work-righteous people and Jewish zealots who quarrel with faith.

24. Galilee signifies border or the edge of the country, where you pass from one country into another. This signifies the same people in Zeal City who dwell between the Law and the Gospel, and ought to emigrate and pass from works to faith, from the Law into the Christian liberty; as some also have done, and now still do. But the greater part remain in their works and dwell on the border, achieving neither good works nor faith, shielding themselves behind the shine and glitter of works.

25. Christ's being bidden to the marriage signifies that he was promised long ago in the Law and the prophets and is earnestly expected and invoked to turn water into wine, fulfil the Law and establish faith, and make true Galileans of us.

26. His disciples are bidden with him; for he is expected to be a great King, hence to need apostles and disciples in order to have his Word freely and fully preached everywhere. Likewise, his mother is the Christian church, taken from the Jews, who herself most of all belongs to the marriage, for Christ was really promised to the Jewish nation.

27. The six waterpots of stone, for the purification of the Jews, are the books of the Old Testament which by law and commandment made the Jewish people only outwardly pious and pure; for which reason the Evangelist says, they were set there after the Jews' manner of purifying, as if to say: This signifies the purification by works without faith, which never purifies the heart, but only makes it more impure; which is a Jewish, not a Christian or spiritual purification.

28. There being six waterpots signifies the labor and toil which they who deal in works undergo in such purification; for the heart finds no rest in them, since the Sabbath, the seventh day, is wanting, in which we rest from our works and let God work in us. For there are six work-days, in which God created heaven and earth, and commanded us to labor. The seventh day is the day of rest, in which we are not to toil in the works of the Law, but to let God work in us by faith, while we remain quiet and enjoy a holiday from the labors of the Law.

29. The water in the pots is the contents and substance of the Law by which conscience is governed, and is graven in letters as in the waterpots of stone.

30. And they are of stone, as were the tables of Moses, signifying the stiff-necked people of the Jews. For as their heart is set against the Law, so the Law appears outwardly to be against them. It seems hard and difficult to them, and therefore it is hard and difficult; the reason in that their heart is hard and averse to the Law; we all find, feel and discover by experience that we are hard and averse to what is good, and soft and prone to what is evil. This the wicked do not feel, but those who long to be pious and labor exceedingly with their works. This is the significance of the two or three firkins apiece.

31. To turn water into wine is to render the interpretation of the Law delightful. This is done as follows: Before the Gospel arrives everyone understands the Law as demanding our works, that we must fulfil it with works of our own. This interpretation begets either hardened, presumptuous dissemblers and hypocrites, harder than any pot of stone, or timid, restless consciences. There remains nothing but water in the pot, fear and dread of God's judgment. This is the water-interpretation, not intended for drinking, neither filling any with delight; on the contrary, there is nothing to it but washing and purification, and yet no true inner cleansing. But the Gospel explains the Law, showing that it requires more than we can render, and that it demands a person different from ourselves to fulfil it; that is, it demands Christ and brings us unto him, so that first of all by his grace we are made in true faith a different people like unto Christ, and that then we do truly good works. Thus the right interpretation and significance of the law is to lead us to the knowledge of our helplessness, to drive us from ourselves to another, namely to Christ, to seek grace and help of him.

32. Therefore, when Christ wanted to make wine he had them pour in still more water, up to the very brim. For the Gospel comes and renders the interpretation of the Law perfectly clear (as already stated), showing that what belongs to us is nothing but sin; wherefore by the law we cannot escape sinning. When now the two or three firkins hear this, namely the good hearts who have labored according to the law in good works, and are already timid at heart and troubled in conscience, this interpretation adds greatly to their fear and terror; and the water now threatens to rise above the lid and brim. Before this, while they felt disinclined and averse to what is good, they still imagined they might yet succeed by their good works; now they hear that they are altogether unfit and helpless, and that it is impossible to gain their end by good works. That overfills the pot with water, it cannot hold more. This is to interpret the Law in the highest manner, leaving nothing but despair.

33. Then comes the consoling Gospel and turns the water into wine. For when the heart hears that Christ fulfils the law for us and takes our sin upon himself, it no longer cares that impossible things are demanded by the Law, that we must despair of rendering them, and must give up our good works. Yea, it is an excellent thing, and delectable, that the Law is so deep and high, so holy and righteous and good, and demands things so great; and it is loved and lauded for making so many and such great demands. This is because the heart now has in Christ all that the Law demands, and it would be sorry indeed if it demanded less. Behold, thus the Law is delightful now and easy which before was disagreeable, difficult and impossible; for it lives in the heart by the Spirit. Water no longer is in the pots, it has turned to wine, it is passed to the guest, it is consumed, and has made the heart glad.

34. And these servants are all preachers of the New Testament like the apostles and their successors.

35. The drawing and passing to the guests is, to take this interpretation from the Scriptures, and to preach it to all the world, which is bidden to Christ's marriage.

36. And these servants knew (the Evangelist tells us) whence the wine was, how it had been water. For the apostles and their successors alone understand how the law becomes delightful and pleasant through Christ, and how the Gospel by faith does not fulfil the Law by works, everything being unchanged from what it formerly was in good works.

37. But the ruler of the feast does indeed taste that the wine is good, yet he knows not whence it is. This ruler of the feast is the old priesthood among the Jews who knew of naught but works, of whom Nicodemus was one, Jn 3,9; he indeed feels how fine this cause of Christ would be, but knows not how it can be, and why it is so, clinging still to works. For they who teach works cannot understand and apprehend the Gospel and the actions of faith.

38. He calleth the bridegroom and reproacheth him for setting on the good wine last, whereas every man setteth on last that which is worse. To this very day it is the surprise of the Jews that the preaching of the Gospel should have been delayed so long, coming first of all now to the Gentiles, while they are said to have been drinking the worse wine for so long a time, bearing so long the burden and heat of the day under the Law; as is set forth in another Gospel lesson. Mt 20,12.

39. Observe, God and men proceed in contrary ways. Men set on first that which is best, afterward that which is worse. God first gives the cross and affliction, then honor and blessedness. This is because men seek to preserve the old man; on which account they instruct us to keep the Law by works, and offer promises great and sweet. But the outcome is stale, the result has a vile taste; for the longer it goes on the worse is the condition of conscience, although, being intoxicated with great promises, it does not feel its wretchedness; yet at last when the wine is digested, and the false promises gone, the wretchedness appears. But God first of all terrifies the conscience, sets on miserable wine, in fact nothing but water; then, however, he consoles us with the promises of the Gospel which endure forever.

Third Sunday after Epiphany;

Romans 12:16-21

CHRISTIAN REVENGE.

[*This and the last sermon are one in some editions. Hence the paragraphs are numbered as one sermon.]

”Be not wise in your own conceits.”

64. The lesson as read in the Church ends here. We shall, therefore, notice but briefly the remaining portion. ”Conceits,” as here used, signifies the obstinate attitude with regard to temporal things which is maintained by that individual who is unwilling to be instructed, who himself knows best in all things, who yields to no one and calls good whatever harmonizes with his ideas. The Christian should be more willing to make concession in temporal affairs. Let him not be contentious, but rather yielding, since the Word of God and faith are not involved, it being only a question of personal honor, of friends and of worldly things.

”Render to no man evil for evil.”

65. In the counsel above (verse 14) to ”curse not,” the writer of the epistle has in mind those unable to avenge themselves, or to return evil for evil. These have no alternative but to curse, to invoke evil upon their oppressors. In this instance, however, the reference is to those who have equal power to render one another evil for evil, malice for malice, whether by acts committed or omitted – and usually they are omitted. But the Christian should render good for evil, and omit not. God suffers his sun to shine upon the evil and upon the good. Mt 5, 45.

”Take thought for things honorable in the sight of all men.”

66. This injunction is similar to that he gives the Thessalonians (I Thes 5, 22), ”Abstain from all appearance of evil”; and the Philippians (ch. 4, 8): ”Whatsoever things are true, whatsoever things are honorable, whatsoever things are just, whatsoever things are pure, whatsoever things are lovely, whatsoever things are of good report; if there be any virtue, and if there be any praise, think on these things.” The reference is purely to our outward conduct. Paul would not have the Christian think himself at liberty to do his own pleasure, regardless of others' approbation. Only in the things of faith is such the Christian's privilege. His outward conduct should be irreproachable, acceptable to all men; in keeping with the teaching of first Corinthians, 10, 32-33, to please all men, giving offense neither to Jews nor to Gentiles; and obedient to Peter's advice (1 Pet 2, 12), ”Having your behavior seemly among the Gentiles.”

”If it be possible, as much as in you lieth, be at peace with all men.”

67. Outward peace among men is here intended – peace with Christians and heathen, with the godly and the wicked, the high and the low. We must give no occasion for strife; rather, we are to endure every ill patiently, never permitting peace to be disturbed on our account. We must not return evil for evil, blow for blow; for he who so does, gives rise to contention. Paul adds, ”As much as in you lieth.” We are to avoid injuring any, lest we be the ones to occasion contention. We must extend friendliness to all men, even though they be not friendly to us. It is impossible to maintain peace at all times. The saying is, ”I can continue in peace only so long as my neighbor is willing.” But it lies in our power to leave others at peace, friends and foes, and to endure the contentions of all. ”Oh yes,” you say, ”but where would we be then?” Listen:

”Avenge not yourselves, beloved, but give place unto the wrath of God: for it is written, Vengeance belongeth unto me; I will recompense, saith the Lord.”

68. Note, in forbidding us to return blow for blow and to resort to vengeance, the apostle implies that our enjoyment of peace depends on our quiet endurance of others' disturbance. He not only gives us assurance that we shall be avenged, but he intimidates us from usurping the office of God, to whom alone belong vengeance and retribution. Indeed, he rather deplores the fate of the Christian's enemies, who expose themselves to God's wrath; he would move us to pity them in view of the fact that we must give place to wrath and permit them to fall into the hands of God. The vengeance and wrath of God are dispensed in various ways: through the instrumentality of political government; at the hands of the devil; by illness, hunger and pestilence; by fire and water; by war, enmity, disgrace; and by every possible kind of misfortune on earth. Every creature may serve as the rod and the weapon of God when he designs chastisement. As said in Wisdom of Solomon, 5, 17: ”He shall . . . make the creature his weapon for the revenge of his enemies.”

69. So Paul says, ”Give place unto wrath.” I have inserted the words ”of God” to make clearer the meaning of the text; the wrath of God is intended, and not the wrath of man. The thought is not of giving place to the anger of our enemies. True, there may be occasion even for that, but Paul has not reference here to man's anger. Evidently, he means misfortunes and plagues, which are regarded as expressions of God's wrath. Possibly the apostle omitted the phrase to avoid giving the idea that only the final wrath of God is meant – his anger at the last day, when he will inflict punishment without instrumentality. Paul would include here all wrath, whether temporal or eternal, to which God gives expression in his chastisements. This is an Old Testament way of speaking. Phinehas says (Jos 22, 18), ”Tomorrow he will be wroth with . . Israel.” And Moses in several places speaks of God's anger being kindled. See Numbers 11: 1, 10, 33. I mention these things by way of teaching that when the political government wields the sword of punishment against its enemies, it should be regarded as an expression of God's wrath; and that the statement in Deuteronomy 32, 35, ”Vengeance is mine,” does not refer solely to punishment inflicted of God direct, without instrumentality.

”But if thine enemy hunger, feed him; if he thirst, give him to drink; for in so doing thou shalt heap coals of fire upon his head.”

70. This teaching endorses what I have already stated – that the Christian's enemies are to be pitied in that they are subjected to the wrath of God. Consequently it is not Christian-like to injure them; rather, we should extend favors. Paul here introduces a quotation from Solomon. Prov 25, 21-22. Heaping coals of fire on the head, to my thought, implies conferring favors upon the enemy. Being enkindled by our kindness, he ultimately becomes displeased with himself and more kindly disposed to us. Coals here are benefits, or favors. Coals in the censer likewise stand for the favors, or blessings, of God; they are a type of our prayers, which should rise with fervor. Some say that coals represent the Law and judgments of God (see Psalm 18, 8, ”Coals were kindled by it”), reasoning that in consequence of the Christian's favors, his enemy is constrained to censure himself and to feel the weight of God's Law and his judgments. I do not think a Christian should desire punishment to fall upon his enemy, though such explanation of the sentence is not inapt. In fact, it rather accords with the injunction, ”Give place unto wrath”; that is, do good and then wrath – the coals-will readily fall upon the enemy.

”Be not overcome of evil, but overcome evil with good.”

71. With this concluding counsel, it strikes me, Paul himself explains the phrase ”coals of fire” in harmony with the first idea that the malice of an enemy is to be overcome with good. Overcoming by force is equivalent to lending yourself to evil and wronging the enemy who wrongs you. By such a course your enemy overcomes you and you are made evil like himself. But if you overcome him with good, he will be made righteous like you. A spiritual overcoming is here meant; the disposition, the heart, the soul – yes, the devil who instigates the evil – are overcome.

Third Sunday after Epiphany;

Matthew 8:1-13

TWO EXAMPLES OF FAITH AND LOVE;

PERSONAL AND ALIEN FAITH, AND THE FAITH OF CHILDREN

Mat 8:1-13

When he was come down from the mountain, great multitudes followed him. And, behold, there came a leper and worshipped him, saying, Lord, if thou wilt, thou canst make me clean. And Jesus put forth his hand, and touched him, saying, I will; be thou clean. And immediately his leprosy was cleansed. And Jesus saith unto him, See thou tell no man; but go thy way, shew thyself to the priest, and offer the gift that Moses commanded, for a testimony unto them. And when Jesus was entered into Capernaum, there came unto him a centurion, beseeching him, And saying, Lord, my servant lieth at home sick of the palsy, grievously tormented. And Jesus saith unto him, I will come and heal him. The centurion answered and said, Lord, I am not worthy that thou shouldest come under my roof: but speak the word only, and my servant shall be healed. For I am a man under authority, having soldiers under me: and I say to this man, Go, and he goeth; and to another, Come, and he cometh; and to my servant, Do this, and he doeth it. When Jesus heard it, he marvelled, and said to them that followed, Verily I say unto you, I have not found so great faith, no, not in Israel. And I say unto you, That many shall come from the east and west, and shall sit down with Abraham, and Isaac, and Jacob, in the kingdom of heaven. But the children of the kingdom shall be cast out into outer darkness: there shall be weeping and gnashing of teeth. And Jesus said unto the centurion, Go thy way; and as thou hast believed, so be it done unto thee. And his servant was healed in the selfsame hour.

I. TWO EXAMPLES OF FAITH AND LOVE.

I. Two examples of faith and love are taught in this Gospel: one by the leper, the other by the centurion. Let us first consider the leper. This leper would not have been so bold as to go to the Lord and ask to be cleansed, if he had not trusted and expected with his whole heart, that Christ would be kind and gracious and would cleanse him. For because he was a leper, he had reason to be timid. Moreover the law forbids lepers to mingle with the people. Nevertheless he approaches, regardless of law and people, and of how pure and holy Christ is.

2. Here behold the attitude of faith toward Christ: it sets before itself absolutely nothing but the pure goodness and free grace of Christ, without seeking and bringing any merit. For here it certainly cannot be said, that the leper merited by his purity to approach Christ, to speak to him and to invoke his help. Nay, just because he feels his impurity and unworthiness, he approaches all the more and looks only upon the goodness of Christ. This is true faith, a living confidence in the goodness of God. The heart that does this, has true faith; the heart that does it not, has not true faith; as they do who keep not the goodness of God and that alone in sight, but first look around for their own good works, in order to be worthy of God's grace and to merit it. These never become bold to call upon God earnestly or to draw near to him.

3. Now this confidence of faith or knowledge of the goodness of Christ would never have originated in this leper by virtue of his own reason, if he had not first heard a good report about Christ, namely, how kind, gracious and merciful he is, ready to help and befriend, comfort and counsel every one that comes to him. Such a report must undoubtedly have come to his ears, and from this fame he derived courage, and turned and interpreted the report to his own advantage. He applied this goodness to his own need and concluded with all confidence: To me also he will be as kind as his fame and good report declare. His faith therefore did not grow out of his reason, but out of the report he heard of Christ, as St. Paul says: ”Belief cometh of hearing, and hearing by the Word (or report) of Christ.” Rom 10, 17.

4. This is the Gospel that is the beginning, middle and end of everything good and of all salvation. For we have often heard that we must first hear the Gospel, and after that believe and love and do good works; not first do good works and so reverse the order, as the teachers of works do. But the Gospel is a good report, saying or fame of Christ, how he is all goodness, love and grace, as can be said of no other man or saint. For even if other saints have a good report and reputation, it is nevertheless not the Gospel, unless it tells alone of the goodness and grace of Christ; and if it should include other saints also, it is no longer the Gospel. For the Gospel builds faith and confidence alone upon the rock, Jesus Christ.

5. You see therefore that this example of the leper fights for faith and against works. For as Christ helps him out of pure grace through faith without any works or merits of his own, so he does for every man, and would have all to think thus of him and expect from him like aid. And if this leper had said: ”Behold, Lord, I have prayed and fasted so much; I beg you to look upon this and on account of it make me clean” – if he had come in this manner, Christ would never have cleansed him. For such a person does not rest upon God's grace, but upon his own merit. In this way God's grace is not praised, loved, magnified nor desired; but one's own works deprive God of his honor and rob him of that which is his. This is to kiss the hand and to deny God, as Job 31,27-28 says: ”If my mouth hath kissed my hand; this also were an iniquity to be punished by the judges; for I should have denied God that is above;” and Isaiah 2,8: ”They worship the work of their own hands,” that is, the honor and confidence they ought to give to God, they attribute to their own work.

6. Furthermore the example of love is presented here in the love of Christ to the leper. For you see here, how love makes a servant of Christ, so that he helps the poor man freely without any reward, and seeks neither advantage, favor nor honor thereby, but only the good of the poor man and the honor of God the Father. For this reason he also forbids him to tell anyone, in order that it may be a pure, sincere work of free and gracious love.

7. This is what I have often said, that faith makes of us lords, and love makes of us servants. Indeed, by faith we become gods and partakers of the divine nature and name, as is said in Psalms 82,6: ”I said, Ye are gods, and all of you sons of the Most High.” But through love we become equal to the poorest. According to faith we are in need of nothing, and have an abundance; according to love we are servants of all. By faith we receive blessings from above, from God; through love we give them out below, to our neighbor. Even as Christ in his divinity stood in need of nothing, but in his humanity served everybody who had need of him. Of this we have spoken often enough, namely, that we also must by faith be born God's sons and gods, lords and kings, even as Christ is born true God of the Father in eternity; and again, come out of ourselves by love and help our neighbors with kind deeds, even as Christ became man to help us all. And as Christ is not God, because he first merited divinity by his works or attained to it through his incarnation, but has it by birth, without any works, even before he became man; so we also have not merited by works or love sonship with God, so that our sins are forgiven, and death and hell cannot injure us; but without works and before our love, we have received it in the Gospel by grace through faith. And as Christ first became man to serve us after being God from eternity; so we also do good and exercise love to our neighbor, after we have become pious, free from sin, alive, saved, and sons of God by faith. Let this suffice concerning the first example, the leper.

8. The other example is like it in respect to faith and love. For this centurion also has a heartfelt confidence in Christ, and sets before his eyes nothing but the goodness and grace of Christ; otherwise he would not have come to him, or he would not have sent to him, as Lk 7, 3 says. Likewise he would not have had this bold confidence, if he had not first heard of the goodness and grace of Christ. In this, instance also the Gospel is the beginning and incentive of his confidence and faith.

9. Here we learn again, that we must begin with the Gospel and believe it and not look upon any merit or work of our own as this centurion also advanced no merit or work, but only his confidence in the goodness of Christ. So we see that all the works of Christ exhibit examples of the Gospel, of faith and of love.

10. We also observe the example of love, how Christ freely shows him kindness, without any request or reward, as was said above. Moreover, the centurion also shows an example of love, in that he took pity upon his servant as upon himself, even as Christ also has had compassion upon us, and did the good deed freely, solely for the benefit of the servant, as Luke 7, 2 says, he did it because the servant was dear to him; just as if he said: The love and affection, which he bore to him, impelled him to consider his need and to do this. Let us also do likewise, and see to it that we do not deceive ourselves and rest satisfied in that we now have the Gospel, and yet have no regard for our neighbor in his need. This having been said of these two examples, we will now also examine some details of the text.

II. THE EXPLANATION OF TWO THOUGHTS IN THIS GOSPEL.

11. When the leper here limits his prayer and says: ”Lord, if thou wilt, thou canst make me clean.” it is not to be understood as if he doubted the goodness and grace of Christ. For such a faith would be of no value, even if he believed that Christ was almighty, and was able to do and know all things. For that is living faith, which does not doubt that God is also good to us and is graciously willing to do what we ask. But it is to be understood in this way: faith does not doubt the good will, God has toward a person, by which he wishes him every good; but it is not known to us, whether what faith asks and presents, is good and useful for us; God alone knows this. Therefore faith prays in a way that it submits all to the gracious will of God, whether it is for his honor and our good, and yet it does not doubt that God will grant it, or, if it cannot be granted, that his divine will withholds it in great grace, because he sees it is better not to bestow it. But in all this faith nevertheless remains certain and sure of God's gracious will, whether he gives or withholds, as St. Paul also says in Rom 8, 26, we know not how to pray as we ought, and as the Lord's Prayer bids us to prefer his will and to pray for it.

12. This is what we have often said: we ought to believe without doubting and without limiting the divine goodness; but we ought to pray with the limitation, that it may be his honor, his kingdom and will, in order that we may not limit his will to time, place, measure or name, but leave all that freely to him. For this reason the prayer of the leper pleased the Lord so well and was soon heard. For where we submit to his will, and seek what is acceptable to him, he cannot refrain from doing in return what is acceptable to us. Faith inclines his favor to us, and submissive prayer inclines him to grant us what we pray for. As to the sending of the leper to the priests, why it was done and what it signified, enough has been said in the Postil of the ten lepers.

13. However, the saying of Christ: ”I have not found so great faith, no, not in Israel,” has been discussed with solicitude, lest it should imply that Christ did not speak truly or that the Mother of God and the apostles were inferior to this centurion. Although I might say here that Christ is speaking of the people of Israel, among whom he had preached and to whom he had come, and that therefore his mother and disciples were excluded, because they travelled with him and came with him to the people of Israel in his preaching, nevertheless I will abide by the words of the Lord and take them as they stand; and for the following reasons. First, it is contrary to no article of belief that this faith of the centurion was without a parallel among the apostles or in the Mother of God. But whenever no article of faith openly contradicts the words of Christ, they are to be taken literally, and are not to be adapted and bent by our interpretation, neither for the sake of any saint, or angel, nor of God himself. For his Word is the truth itself above all saints and angels.

14. Secondly, such interpretation and adaptation spring from a carnal mind and intention, namely to estimate the saints of God not according to God's grace, but according to their person, worth and greatness; which is contrary to God, who estimates quite differently, according to his gifts alone. For he never granted to John the Baptist to perform miracles, John 10,41, as many inferior saints did. In short, he frequently does through inferior saints what he does not do through great saints. He concealed himself from his mother, when he was twelve years old, and suffered her to be in ignorance and error, Lk 2,43. On Easter Sunday he showed himself to Mary Magdalene, before he showed himself to his mother and the apostles, Jn 20,14. He spoke to the Samaritan woman, Jn 4,7, and to the woman taken in adultery, more kindly than he ever spoke to his own mother. Jn 8, 10. And when Peter fell and denied him, the murderer on the cross stood firm in his faith.

15. By these and similar wonders he shows that he will not have his Spirit in his saints limited by us, and that we are not to judge according to the person. He wills to bestow his gifts freely, according to his pleasure and not according to our opinion, as St. Paul says in 1 Cor 12, 11. Indeed even of himself he says in Jn 14, 12: ”He that believeth on me, the works that I do shall he do also; and greater works than these shall he do.” The purpose of all this is to prevent men from being presumptuous toward others and from elevating one saint above another and creating divisions. All are to be equal in the grace of God, however unequal they are in his gifts. It is his will to do through St. Stephen what he does not do through St. Peter, and through St. Peter what he does not do through his mother; so that it may be he alone who does all in all without distinction of person according to his will.

16. In this sense also is it to be understood that at the time of his preaching he found not such faith either in his mother or in the apostles, whether or not he found then or afterward greater faith in his mother and the apostles, or in many others. For it may easily be possible that at the time of his conception and birth he granted great faith to his mother, and afterwards never or seldom like great faith. At times he may have permitted it to decline, as he did when for three days she had lost him, Lk. 2,48. He deals thus with all his saints; and if he did not, the saints would doubtless fall into presumption and make idols of themselves or we would make idols of them, and look more upon their worthiness and persons than upon God's grace.

17. Now learn from this how foolish and void of understanding we are in regard to God's works and wonders, when we despise the plain Christian man and think that only the ”men with pointed miters” and the learned know and understand God's truth; whereas Christ here exalts this heathen with his faith above all his disciples. This is because we hold to persons and dignities, and not to God's Word and grace. Therefore with persons and dignities we also plunge into every error, and then say, the Christian church and the councils have declared so; they cannot err, because they have the Holy Spirit. Meanwhile Christ is with those despised ones and gives dignitaries and councils over to the devil. Therefore note well, how Christ exalts this heathen. He surpasses Annas, Caiaphas and all the priests, scholars and saints, all of whom ought by right to be the pupils of this heathen, not to say that they ought never to be above him in their opinions and judgments. God sometimes grants to a great saint no faith and to a small saint great faith, in order that one may always esteem another better than himself. Rom 12, 10.

III. THE DISCUSSION OF THE DOCTRINE OF PERSONAL FAITH AND THE FAITH OF OTHERS; ALSO, OF FAITH AND THE BAPTISM OF CHILDREN.

”Lord, I am not worthy.”

18. Herein is the great faith of this heathen, that he knows salvation does not depend upon the bodily presence of Christ, for this does not avail, but upon the Word and faith. But the apostles did not yet know this, neither perhaps did his mother, but they clung to his bodily presence and were not willing to let it go, Jn 16,6. They did not cling to his Word alone. But this heathen is so fully satisfied with his Word, that he does not even desire his presence nor does he deem himself worthy of it. Moreover, he proves his strong faith by a comparison and says: I am a man and can do what I wish with mine own by a word; should not you be able to do what you wish by a word, because I am sure, and you also prove, that health and, sickness, death and life are subject to you as my servants are to me? Therefore also his servant was healed in that hour by the power of his faith.

19. Now since the occasion is offered and this Gospel requires it, we must say a little about alien faith and its power. For many are interested in this subject, especially on account of the little children, who are baptized and are saved not by their own, but by the faith of others; just as this servant was healed not by his own faith, but by the faith of his master. We have never yet treated of this matter; therefore we must treat of it now in order to anticipate, as much as in us lies, future danger and error.

20. First we must let the foundation stand firm and sure, that nobody will be saved by the faith or righteousness of another, but only by his own; and on the other hand nobody will be condemned for the unbelief or sins of another, but for his own unbelief; as the Gospel says clearly and distinctly in Mk 16,16: ”He that believeth and is baptized shall be saved; but he that disbelieveth shall be condemned.” And Rom 1, 17: ”The righteous shall live by faith.” And Jn 3, 16-18: ”Whosoever believeth on him should not perish, but have eternal life. He that believeth on him is not judged: he that believeth not hath been judged already.” These are clear, public words, that every one must believe for himself, and nobody can help himself by the faith of others, without his own faith. From these passages we dare not depart and we must not deny them, let them strike where they may, and we ought rather let the world perish than change this divine truth. And if any plausible argument is made against it, that you are not able to refute, you must confess that you do not understand the matter and commit it to God, rather than admit anything contrary to these clear statements. Whatever may become of the heathen, Jews, Turks, little children and everything that exists, these words must be right and true.

21. Now the question is, what becomes of the young children, seeing that they have not yet reason and are not able to believe for themselves, because it is written in Rom 10, 17: ”Belief cometh of hearing, and hearing by the word of Christ.” Little children neither hear nor understand the Word of God, and therefore they can have no faith of their own.

22. The sophists in the universities, and the sects of the pope have invented the following answer to the question: Little children are baptized without their own faith, and on the faith of the Church, which the sponsors confess at the baptism; thereupon the infant receives in baptism the forgiveness of sins by the power and virtue of the baptism, and faith of its own is infused with grace, so that it becomes a new born child through the water and the Holy Spirit.

23. But if you ask them for the proof of this answer and where this is found in the Scriptures, it is found up the dark chimney, or they will point to their doctor's hat and say: We are the highly learned doctors and we say so; therefore it is true, and you must not inquire any farther. For almost all their doctrine has no other foundation than their own dreams and imaginations. And when they prepare themselves most carefully, they drag in some quotation from St. Augustine or another holy father. But this is not enough in the things that concern the salvation of souls; for they themselves are, and all the holy fathers were, men. Who will be surety and guarantee that they speak the truth? Who will rely upon it and die by it? For they say so without Scripture and the Word of God. Saints hither, and saints thither; if my soul is at stake, either to be lost or to be saved eternally, I cannot depend upon all the angels and saints put together, much less upon one or two saints, where they show us no Word of God.

24. From this falsehood they have gone farther and have even come to the point, where they have taught and still teach, that the sacraments have such power, that even if you have no faith and receive the sacrament (provided you have no intention to sin), you shall still receive the grace and the forgiveness of sins without faith. This they have inferred from the former opinion, that little children receive grace in this way without faith, solely by the virtue and power of the sacrament, as, they dream. Therefore they also ascribe the same thing to adults and to all men, and utter such things from their own mind, and thereby they have in a masterly way eradicated and made void and unnecessary the Christian faith, and have set up human works alone by virtue of the power of the sacraments. On this subject I have said enough in what I wrote concerning the articles of the bull of Leo.

25. The holy ancient fathers have spoken somewhat better, although not clearly enough. They say nothing about this imaginary power of the sacraments, but they teach that little children are baptized in the faith of the Christian church. But since they do not explain thoroughly, how this Christian faith benefits the children, whether they thereby receive a faith of their own, or are baptized only upon the Christian faith, without faith of their own: the sophists rush in and interpret the language of the holy fathers to the effect, that children are baptized without faith of their own and receive grace solely by reason of the faith of the church. For they are enemies of faith; if only they can exalt works, faith must allow them to do so. They do not think for a moment, whether the holy fathers erred or they themselves understood the fathers aright.

26. Beware of this poison and error, even if it were the expressed opinion of all the fathers and councils; for it will not stand; it has no Scripture for its foundation, but only the imaginations and dreams of men. Moreover it is directly and manifestly opposed to the chief texts already mentioned, where Christ says: ”He that believeth and is baptized shall be saved.” The conclusion from this is in short, baptism avails for nobody and is to be administered to nobody, unless he believes for himself; and without faith nobody is to be baptized, as St. Augustine himself says: Non sacramentum justficat, sed fides sacramenti (Not the sacrament justifies, but the faith of the sacrament).

27. Besides these there are others, like the brethren called Waldensians. They teach that every one must believe for himself, and receive baptism or the Lord's Supper with his own faith; otherwise neither baptism nor the Lord's supper is of any benefit to him. So far they speak and teach correctly. But it is a mockery of holy baptism, when they go on and baptize little children, although they teach that they have no faith of their own. They thus sin against the second commandment, in that they consciously and deliberately take the name and Word of God in vain. Nor does the excuse help them which they plead, that children are baptized upon their future faith, when they come to the age of reason. For the faith must be present before or at least in the baptism; otherwise the child will not be delivered from the devil and sins.

28. Therefore if their opinion were correct, all that is done with the child in baptism is necessarily falsehood and mockery. For the baptizer asks whether the child believes, and the answer for the child is: Yes. And he asks whether it desires to be baptized, and the answer for the child is again: Yes, Now nobody is baptized for the child, but it is baptized itself. Therefore it must also believe itself, or the sponsors must speak a falsehood, when for it they say: I believe. Furthermore, the baptizer declares that it is born anew, has forgiveness of sins, is freed from the devil, and as a sign of this he puts on it a white garment, and deals with it in every way as with a new, holy child of God: all of which would necessarily be untrue, if the child had not its own faith. Indeed, it would be better never to baptize a child, than to trifle and juggle with God's Word and sacrament, as if he were an idol or a fool.

29. Nor is it of any use that they make a threefold distinction in the kingdom of God: first, it is the Christian church; secondly, eternal life; thirdly, the Gospel; and then say children are baptized for the kingdom of heaven in the third and first sense. That is, they are baptized, not to be saved thereby and to receive forgiveness of sins; but they are received into the church and brought to the Gospel. All this amounts to nothing and is only an invention of their imagination. For it is not entering the kingdom of heaven, if I get among Christians and hear the Gospel. The heathen can also do that without baptism. This is not entering the kingdom of heaven, however, you may talk of the first, second and third sense of the kingdom of heaven. But being in the kingdom of heaven means to be a living member of the church, and not only to hear, but also to believe the Gospel. Otherwise a man would be in the kingdom of heaven, just as if I threw a stick or stone among Christians, or as the devil is among them. All this is worth nothing.

30. It also follows from this, that the Christian church has two kinds of baptism, and that children have not the same baptism as adults. Nevertheless St. Paul says there is only ”one baptism, one Lord, one faith.” Eph. 4,5: For if the baptism of children does not effect and bestow, what the baptism of adults effects and bestows, it is not the same baptism: it is indeed no baptism at all, but a sport and mockery of baptism, inasmuch as there is no baptism but that which saves. If one knows or believes that it does not save, he ought not to administer it. But if it is administered, it is not Christian baptism; for one does not believe, that it effects what baptism is to effect. Therefore it is another and foreign baptism. For this reason it were almost necessary, that the Waldensian brethren should have themselves baptized again, as they baptize our people again; because they not only receive baptism without faith, but even contrary to faith, and in mockery and dishonor of God administer another, foreign, unchristian baptism.

31. If now we cannot give a better answer to this question and prove that the little children themselves believe and have their own faith, my sincere counsel and judgment is, that we abstain altogether and the sooner the better, and never baptize a child, so that we may not mock and blaspheme the adorable majesty of God by such trifling and juggling with nothing in it. Therefore we here conclude and declare that in baptism the children themselves believe and have their own faith, which God effects in them through the sponsors, when in the faith of the Christian church they intercede for them and bring them to baptism. And this is what we call the power of alien faith: not that anybody can be saved by it, but that through it as an intercession and aid he can obtain from God himself his own faith, by which he is saved. It may be compared to my natural life and death. If I am to live, I myself must be born, and nobody can be born for me to enable me to live; but mother and midwife can by their life aid me in birth and enable me to live. In the same way I myself must suffer death, if I am to die; but one can help to bring about my death, if be frightens me, or falls upon me, or chokes, crushes or suffocates me. In like manner, nobody can go to hell for me; but he can seduce me by false doctrine and life, so that I go thither by my own error, into which his error has led me. So nobody can go to heaven for me; but he can assist me, can preach, teach, govern, pray and obtain faith from God, through which I can go to heaven. This centurion was not healed of the palsy of his servant; but yet he brought it about that his servant was restored to health.

32. So here we also say, that children are not baptized in the faith of the sponsors or of the church; but the faith of sponsors and of the church prays and gains faith for them, in which they are baptized and believe for themselves. For this we have strong and firm Scripture proof, Mt 19,13-15; Mk 10, 13-16; Lk 18, 15-16. When some brought little children to the Lord Jesus that he should touch them, and the disciples forbade them, he rebuked the disciples, and embraced the children, and laid his hands upon them and blessed them, and said: ”To such belongeth the kingdom of God” etc. These passages nobody will take from us, nor refute with good proof. For here is written: Christ will permit no one to forbid that little children should be brought to him; nay, be bids them to be brought to him, and blesses them and gives to them the kingdom of heaven. Let us give due heed to this Scripture.

33. This is undoubtedly written of natural children. The interpretation of Christ's words, as if he had meant only spiritual children, who are small in humility, will not stand. For they were small children as to their bodies, which Luke calls infants. His blessing is placed upon these, and of these he says that the kingdom of heaven is theirs. Will we say they were without faith of their own? Then the passages quoted above are untrue: ”He that disbelieveth shall be condemned.” Then Christ also speaks falsely or feigns, when he says the kingdom of heaven is theirs, and is not really speaking of the true kingdom of heaven. Interpret these words of Christ as you please, we have it that children are to be brought to Christ and not to be forbidden to be brought: and when they are brought to Christ, he here compels us to believe that he blesses them and gives to them the kingdom of heaven, as he does with these children. And it is in no way proper for us to act and believe otherwise as long as the words stand: ”Suffer the little children to come unto me, and forbid them not.” Not less is it proper for us to believe that when they are brought to him he embraces them, blesses them, and bestows upon them heaven, as long as the text stands that he blessed the children which were brought to him and gave heaven to them. Who can ignore this text? Who will be so bold as not to suffer little children to come to baptism, or not to believe that Christ blesses them when they come?

34. He is just as present in baptism now as he was then: this we Christians know for certain. Therefore we dare not forbid baptism to children. Nor dare we doubt that he blesses all who come thither, as he did those children. So then there is nothing left here but the piety and faith of those who brought the little children to him. By bringing them, they effect and aid that the little children are blessed and obtain the kingdom of heaven; which cannot be the case unless they themselves have their own faith, as has been said. So we also say here, that children are brought to baptism by the faith and work of others; but when they get there and the pastor or baptizer deals with them in Christ's stead, he blesses them and grants to them the faith and the kingdom of heaven: for the word and deed of the pastor are the word and work of Christ himself.

35. With this agrees also what St. John says in his first Epistle, 2, 13: ”I write unto you, fathers; I write unto you, young men; I have written unto you, little children.” He is not satisfied to write to the young men; he also writes to the children, and writes that they may know the Father. From this it follows that the apostles baptized children also, and held that they believe and know the Father, just as if they had attained to reason and could read. Although somebody might here interpret the word ”children” as adults, as Christ designates his disciples sometimes: yet it is certain that here they are meant who are younger than the young men; so that it is evident he is speaking of young people who are under fifteen or eighteen years of age, and excludes nobody down to the first year: for these all are called children.

36. But let us examine their reason why they do not think children believe. They say, because they have not attained to reason they cannot hear God's Word; but where God's Word is not heard there can be no faith. Rom 10, 17: ”Belief cometh of hearing, and hearing by the word of Christ.” Tell me is this Christian to judge of God's works by our thinking, and say, Children have not attained to reason, therefore they cannot believe? How if through this very reason you have already departed from faith, and the children come to faith through their unreason? Dear friend, what good does reason do for faith and the Word of God? Is it not reason which resists in the highest degree faith and the Word of God, so that nobody can come to faith by means of reason? Reason will not endure God's Word unless it is first blinded and disgraced. Man must first die to reason and become, as it were, a fool, and even as unreasonable and unintelligent as a little child, if he is to become a believer and receive the grace of God; as Christ says in Mt 18,3: ”Except ye turn, and become as little children, ye shall in no wise enter into the kingdom of heaven.” How often does Christ hold before us that we must become children and fools, and condemn reason?

37. Tell me also, what kind of reason had the little children whom Christ embraced and blessed, and upon whom he bestowed the kingdom of heaven? Were they not still without reason? Why does he command to bring them to him and then bless them? Where did they get the faith which makes them children of the kingdom of heaven? Nay, just because they are without reason and foolish, they are better prepared to believe than adults and those possessed of reason, because reason is always in the way and with its large head is not willing to push through the narrow door. One must not look upon reason or its works when faith and God's work are under consideration. Here God alone works and reason is dead, blind and, compared to this work, an unreasonable block, in order that the Scripture may stand, which Says: ”God is wonderful in his saints;” and: ”As the heavens are higher than the earth, so are my ways higher than your ways,” Is 55,9.

38. But since they stick so fast in reason, we must assail them with their own wisdom. Tell me, why do you baptize a man when he has come to the age of reason? You answer: He hears God's Word and believes. I ask: How do you know that? You answer: He professes it with his mouth. What shall I say? How, if he lies and deceives? You cannot see his heart. Very well, then you baptize for no other reason than for what the man shows himself to be externally, and you are uncertain of his faith, and must believe that if he has not more within in his heart than you perceive without, neither his hearing, nor his profession, nor his faith will help him; for it may all be a delusion and no true faith. Who then are you, that you say external hearing and profession are necessary to baptism; where these are wanting one must not baptize? You yourself must confess that such hearing and profession are uncertain, and not enough for one to receive baptism. Now upon what do you baptize? How will you justify your actions when you thus bungle baptism and bring it into doubt? Is it not the fact that you must come and say that it is not becoming for you to know or do more than that he whom you are to baptize be brought to you and ask baptism from you; and you must believe or commit the matter to God, whether he inwardly truly believes or not? In this way you are excused and baptize aright. Why then will you not do the same for the children, whom Christ commands to be brought to him and promises to bless? But you wish first to have the outward hearing and profession, which you yourself acknowledge is uncertain and not sufficient for baptism on the part of the one to be baptized. And you let go the sure word of Christ, in which he bids the little children to be brought unto him, on account of your uncertain external hearing.

39. Moreover tell me, where is the reason of a Christian while he is asleep, since his faith and the grace of God never leave him? If faith can thus continue without the aid of reason, so that the latter is not conscious of it, why should it not also begin in children before reason knows anything about it? In the same way I would like to say of every hour in which a Christian lives and is busy and occupied, that he is not conscious of his faith and reason, and yet his faith does not on that account cease. God's works are mysterious and wonderful, where and when he wills: and again manifest enough, where and when he wills. Judgment upon them is too high and too deep for us.

40. Since it is commanded here, not to forbid little children to come unto him in order to receive his blessing, and it is not demanded of us to know the exact state of faith within, and the external hearing and profession are not sufficient for the one baptized, we are to be content that it is enough for us, the baptizers, to hear the profession of the one to be baptized, who comes to us of himself. And this for the reason that we may not administer the sacrament against our conscience, as giving it to those in whom no fruit is to be hoped for. But if they assure our conscience of their desire and profession, so that we can administer it as a sacrament that imparts grace, we are excused. If his faith is not true, let that rest with God; we have not given the sacrament as a useless thing, but with the consciousness that it is beneficial.

41. All this I say in order that one may not baptize recklessly, as they do who even administer it with the deliberate knowledge that it will be of no effect or benefit to the person receiving it. For therein the baptizers sin, because they knowingly use God's sacrament and Word in vain, or at least have the consciousness that it is neither intended nor able to effect anything; which is an altogether unworthy use of the sacrament and a temptation and blasphemy of God. For that is not administering the sacrament, but making a mockery of it. But if the person baptized denies and does not believe, you have done right anyhow, and have administered the true sacrament with the good consciousness that it ought to be beneficial.

42. However, those who do not come of themselves, but are brought, as Christ bids us to bring little children, the faith of these commit to him who bids them to be brought, and baptize them by his command, and say: Lord, thou dost bring them and command to baptize them. Thou wilt answer for them. On this I rely, I dare not drive them away nor forbid them. If they have not heard the Word, by which faith comes, as adults, hear it, they nevertheless hear it like little children. Adults take it up with their ears and reason, often without faith; but they hear it with their ears, without reason and with faith. And faith is nearer in proportion as reason is less, and he is stronger who brings them than the will of adults who come of themselves.

43. These inventive spirits stumble mostly because in adults there is reason, which acts as if it believed the Word it hears. This then they call faith. Again they see that in children there is as yet no reason; for they act as if they did not believe. But they do not observe that faith in God's Word is quite a different and deeper thing than what reason does with the Word of God. For it is the work of God alone above all reason, to which the child is just as near as the adult, yes, much nearer, and from which the adult is just as far as the child, yea, much farther.

44. But this that is contrived by reason is a human work. I think, if any baptism is certain, the baptism of children is most certain, because of the Word of Christ, where he commands to bring them, whereas the adults come of themselves. In adults there may be deception because of the reason that is manifest; but in children there can be no deception, because of their hidden reason, in whom Christ works his blessing, even as he has bidden them to be brought to himself. It is a glorious word and not to be treated lightly, that he commands us to bring the children to him, and rebukes those who forbid it.

45. But hereby we do not mean to weaken or destroy the office of preaching. For God indeed does not cause his Word to be preached for the sake of the rational hearing, since no fruit results from that; but for the sake of the spiritual hearing, which, as I have said, children also have as well and even better than adults; for they also hear the Word. For what else is baptism but the Gospel to which they are brought? However, they hear it only once, but they hear it more effectively, because Christ, who has commanded to bring them, receives them. For adults have the advantage that they frequently hear and can think of it again. Yet even in the case of adults it is a fact that the spiritual hearing is not effected by many sermons. But it may occur once during one sermon, and then he has enough forever. What he hears, afterwards, he hears either to improve the first bearing or to destroy it again.

46. In short, the baptism and consolation of children lie in the word: ”Suffer the little children to come unto me; forbid them not; for to such belongeth the kingdom of God.” He has spoken this and he does not lie. Therefore it must be right and Christian to bring little children to him. This can only be done in baptism. So also it must be certain that he blesses them, and bestows the kingdom of heaven upon all who come to him, according to the words: ”To such belongeth the kingdom of God.” Let this be enough for this time.

47. Finally it would be in order here to treat of the spiritual meaning of leprosy and the palsy. But of leprosy much has been said in the Postil of the ten lepers. Therefore it need not be treated at length here.

Fourth Sunday after Epiphany;

Romans 13:8-10

CHRISTIAN LOVE AND THE COMMAND TO LOVE

Rom 13:8-10

Owe no man any thing, but to love one another: for he that loveth another hath fulfilled the law. For this, Thou shalt not commit adultery, Thou shalt not kill, Thou shalt not steal, Thou shalt not bear false witness, Thou shalt not covet; and if there be any other commandment, it is briefly comprehended in this saying, namely, Thou shalt love thy neighbour as thyself. Love worketh no ill to his neighbour: therefore love is the fulfilling of the law.

1. This, like the two preceding epistle lessons, is admonitory, and directs our attention to the fruits of faith. Here, however, Paul sums up briefly all the fruits of faith, in love. In the verses going before he enjoined subjection to temporal government – the rendering of tribute, custom, fear and honor wherever due – since all governmental power is ordained of God. Then follows our lesson:

”Owe no man anything,” etc.

2. I shall ignore the various explanations usually invented for this command, ”Owe no man anything, but to love one another.” To me, clearly and simply it means: Not as men, but as Christians, are we under obligations. Our indebtedness should be the free obligation of love. It should not be compulsory and law-prescribed. Paul holds up two forms of obligation: one is inspired by law, the other by love.

Legal obligations make us debtors to men; an instance is when one individual has a claim upon another for debt. The duties and tribute, the obedience and honor, we owe to political government are of this legal character. Though personally these things are not essential to the Christian – they do not justify him nor make him more righteous – yet, because he must live here on earth, he is under obligation, so far as outward conduct is concerned, to put himself on a level with other men in these things, and generally to help maintain temporal order and peace. Christ paid tribute money as a debt (Mt 17, 27), notwithstanding he had told Peter he was under no obligation to do so and would have committed no sin before God in omitting the act.

3. Another obligation is love, when a Christian voluntarily makes himself a servant of all men. Paul says (1 Cor 9, 19), ”For though I was free from all men, I brought myself under bondage to all.” This is not a requirement of human laws; no one who fails in this duty is censured or punished for neglect of legal obligations. The world is not aware of the commandment to love; of the obligation to submit to and serve a fellow-man. This fact is very apparent. Let one have wealth, and so long as he refrains from disgracing his neighbor's wife, from appropriating his neighbor's goods, sullying his honor or injuring his person, he is, in the eyes of the law, righteous. No law punishes him for avarice and penuriousness; for refusing to lend, to give, to aid, and to help his wronged neighbor secure justice. Laws made for restraint of the outward man are directed only toward evil works, which they prohibit and punish. Good works are left to voluntary performance. Civil law does not extort them by threats and punishment, but commends and rewards them, as does the Law of Moses.

4. Paul would teach Christians to so conduct themselves toward men and civil authority as to give no occasion for complaint or censure because of unfulfilled indebtedness to temporal law. He would not have them fail to satisfy the claims of legal obligation, but rather to go beyond its requirements, making themselves debtors voluntarily and serving those who have no claims on them. Relative to this topic, Paul says (Rom 1, 14), ”I am debtor both to Greeks and to Barbarians.” Love's obligation enables a man to do more than is actually required of him. Hence the Christian always willingly renders to the state and to the individual all service exacted by temporal regulations, permitting no claims upon himself in this respect.

5. Paul's injunction, then, might be expressed: Owe all men, that you may owe none; owe everything, that you may owe nothing. This sounds paradoxical. But one indebtedness is that of love, an obligation to God. The other is indebtedness to temporal law, an obligation in the eyes of the world. He who makes himself a servant, who takes upon himself love's obligation to all men, goes so far that no one dares complain of omission indeed, he goes farther than any could desire. Thus he is made free. He lives under obligation to no one from the very fact that he puts himself under obligation to all. This manner of presenting the thought would be sustained by the Spirit in connection with other duties; for instance: Do no good work, that you may do only good works. Never be pious and holy, if you would be always pious and holy. As Paul says (ch. 12, 16), ”Be not wise in your own conceits”; or (I Cor 3, 18), ”If any man thinketh that he is wise among you in this world, let him become a fool, that he may become wise.” It is in this sense we say: Owe all men that you may owe no man; or, ”Owe no man anything, but to love one another.”

6. Such counsel is given with the thought of the two obligations. He who would perform works truly good in the sight of God, must guard against works seemingly brilliant in the eyes of the world, works whereby men presume to become righteous. He who desires to be righteous and holy must guard against the holiness attained by works without faith. Again, the seeker for wisdom must reject the wisdom of men, of nature, wisdom independent of the Spirit. Similarly, he who would be under obligation to none must obligate himself to all in every respect. So doing, he retains no claim of his own. Consequently, he soon rises superior to all law, for law binds only those who have claims of their own. Rightly is it said, ”Qui cedit omnibus bonis, omnibus satisfecit,” ”He who surrenders all his property, satisfies all men.” How can one be under obligation when he does not, and cannot, possess anything? It is love's way to give all. The best way, then, to be under obligation to none is, through love to obligate one's self in every respect to all men. In this sense it may be said: If you would live, die; if you would not be imprisoned, incarcerate yourself; if you do not desire to go to hell, descend there; if you object to being a sinner, be a sinner; if you would escape the cross, take it upon yourself; if you would conquer the devil, let him vanquish you; would you overcome a wicked individual, permit him to overcome you. The meaning of it all is, we should readily submit to God, to the devil and to men, and willingly permit their pleasure; we are to insist on nothing, but to accept all things as they transpire. This is why Paul speaks as he does, ”Owe no man anything,” etc., instead of letting it go at the preceding injunction in verse 5, ”Render therefore to all their dues, etc.

LOVE FULFILS THE LAW.

”For he that loveth his neighbor hath fulfilled the law.”

7. Having frequently spoken of the character and fruits of love, it is unnecessary to introduce the subject here. The topic is sufficiently treated in the epistle lesson for the Sunday preceding Lent. We will look at the command to love, in the Law of God. Innumerable, endless, are the books and doctrines produced for the direction of man's conduct. And there is still no limit to the making of books and laws. Note the ecclesiastical and civil regulations, the spiritual orders and stations. These laws and doctrines might be tolerated, might be received with more favor, if they were founded upon and administered according to the one great law – the one rule or measure – of love; as the Scriptures do, which present many different laws, but all born of love, and comprehended in and subject to it. And these laws must yield, must become invalid, when they conflict with love. Of Love's higher authority we find many illustrations in the Scriptures. Christ makes particular mention of the matter in Matthew 12, 3-4, where David and his companions ate the holy showbread. Though a certain law prohibited all but the priests from partaking of this holy food, Love was empress here, and free. Love was over the Law, subjecting it to herself. The Law had to yield for the time being, had to become invalid, when David suffered hunger. The Law had to submit to the sentence: ”David hungers and must be relieved, for Love commands, Do good to your needy neighbor. Yield, therefore, thou Law. Prevent not the accomplishment of this good. Rather accomplish it thyself. Serve him in his need. Interpose not thy prohibitions.” In connection with this same incident, Christ teaches that we are to do good to our neighbor on the Sabbath; to minister as necessity demands, whatever the Sabbath restrictions of the Law. For when a brother's need calls, Love is authority and the Law of the Sabbath is void.

8. Were laws conceived and administered in love, the number of laws would matter little. Though one might not hear or learn all of them, he would learn from the one or two he had knowledge of, the principle of love taught in all. And though he were to know all laws, he might not discover the principle of love any more readily than he would in one. Paul teaches this method of understanding and mastering law when he says: ”Owe no man anything, but to love one another”; ”He that loveth another hath fulfilled the law”; ”If there be any other commandment, it is briefly comprehended in this saying, namely, Thou shalt love thy neighbor as thyself”; ”Love worketh no ill to his neighbor”; ”Love is the fulfilling of the law.” Every word in this epistle lesson proves Love mistress of all law.

9. Further, no greater calamity, wrong and wretchedness is possible on earth than the teaching and enforcing of laws without love. In such case, laws are but a ruinous curse, making true the proverbs, ”summum jus, summa injustitia,” ”The most strenuous right is the most strenuous wrong”; and again, Solomon's words (Ec 7, 17), ”Noli nimium esse justus,” ”Be not righteous overmuch.” Here is where we leave unperceived the beam in our own eye and proceed to remove the mote from our neighbor's eye. Laws without love make the conscience timid and fill it with unreasonable terror and despair, to the great injury of body and soul. Thus, much trouble and labor are incurred all to no purpose.

10. An illustration in point is the before-mentioned incident of David in his hunger. 1 Sam 21, 6. Had the priest been disposed to refuse David the holy bread, had he blindly insisted on honoring the prohibitions of the Law and failed to perceive the authority of Love, had he denied this food to him who hungered, what would have been the result? So far as the priest's assistance went, David would have had to perish with hunger, and the priest would have been guilty of murder for the sake of the Law. Here, indeed, ”summum jus, summa injustitia” – the most strenuous right would have been the most strenuous wrong. Moreover, on examining the heart of the priest who should be so foolish, you would find there the extreme abomination of making sin where there is no sin, and a matter of conscience where there is no occasion for it. For he holds it a sin to eat the bread, when really it is an act of love and righteousness. Then, too, he regards his act of murder – permitting David to die of hunger – not a sin, but a good work and service to God.

11. But who can fully portray this blind, perverted, abominable folly? It is the perpetration of an evil the devil himself cannot outdo. For it makes sin where there is no sin, and a matter of conscience without occasion. It robs Of grace, salvation, virtue, and God with all his blessings, and that without reason, falsely and deceitfully. It emphatically denies and condemns God. Again, it makes murder and injustice a good work, a divine service. It puts the devil with his falsehoods in the place of God. It institutes the worst form of idolatry and ruins body and soul, destroying the former by hunger and the latter by a terrified conscience. It makes of God the devil, and of the devil God. It makes hell of heaven and heaven of hell; righteousness of sin, and sin of righteousness. This I call perversion – where strictest justice is the most strenuous wrong. To this depravity Ezekiel has reference (ch. 13, 18-19): ”Thus saith the Lord Jehovah: Woe to the women that sew pillows upon all elbows, and make kerchiefs for the head of persons of every stature to hunt souls! Will ye hunt the souls of my people, and save souls alive for yourselves? And ye have profaned me among my people for handfuls of barley and for pieces of bread, to slay the souls that should not die, and to save the souls alive that should not live, by your lying to my people that hearken unto lies.” What is meant but that the blind teachers of the Law terrify the conscience, and put sin and death in the place of grace and life, and grace and life where is only sin and death; and all for a handful of barley and a bit of bread? In other words, such teachers devote themselves to laws concerning strictly external matters, things that perish with the using, such as a drink of water and a morsel of bread, wholly neglecting love and harassing the conscience with fear of sin unto eternal death; as Ezekiel goes on to say (verses 22-23): ”Because with lies ye have grieved the heart of the righteous, whom I have not made sad, and strengthened the hands of the wicked, that he should not return from his wicked way, and be saved alive; therefore ye shall no more see false visions, nor divine divinations: and I will deliver my people out of your hand; and ye shall know that I am Jehovah.”

12. Mark you, it is making the hearts of the righteous sad to load them with sins when their works are good; it is strengthening the hands of the wicked to make their works good when they are naught but sin. Relative to this subject, we read (Ps 14, 5): ”There were they in great fear; for God is in the generation of the righteous.” That is, the sting of conscience fills with fear where there is neither reason for fear nor for a disturbed conscience. That is feared as sin which is really noble service to God. The thought of the last passage is: When they should call upon God and serve him, they fear such conduct is sin and not divine service; again, when they have need to fear a service not divine, they are secure and unafraid. Isaiah's words (ch. 29, 13) are to the same effect: ”Their fear of me is a commandment of men which hath been taught them.” Always the perverted people spoken of corrupt everything. They confidently call on God where is only the devil; they refrain in fear from calling on God where God is.

13. Such, mark you, is the wretched condition of them who are blindly occupied with laws and works and fail to comprehend the design of law and its mistress Love. Note, also, in the case of our miserable ecclesiasts and their followers, how rigidly they adhere to their own inventions! Though all the world meet ruin, their devices must be sustained; they must be perpetuated regardless of bodily illness and death, or of suffering and ruin for the soul. They even regard such destruction and ruin as divine service, and know no fear nor remorse of conscience. Indeed, so strongly entrenched are they in their wickedness, they will never return from it. Moreover, should one of their wretched number be permitted to alleviate the distress of his body and soul – to eat meat, to marry – he is afraid, he feels remorse of conscience; he is uncertain about sin and law, about death and hell; he calls not on God, nor serves him; all this, even though the body should die ten deaths and the soul go to the devil a hundred times.

14. Observe, then, the state of the world; how little flesh and blood can accomplish even in their best efforts; how dangerous to undertake to rule by law alone – indeed, how impossible it is, without great danger, to govern and instruct souls with mere laws, ignoring love and the Spirit, in whose hands is the full power of all law. It is written (Deut 33, 2), ”At his right hand was a fiery law for them.” This is the law of love in the Spirit. It shall regulate all laws at the left hand; that is, the external laws of the world. It is said (Ex 28, 30) that the priest must bear upon his breast, in the breastplate, ”the Urim and the Thummim”; that is, Light and Perfection, indicative of the priest's office to illuminate the Law – to give its true sense – and faultlessly to keep and to teach it.

15. In the conception, the establishment and the observance of all laws, the object should be, not the furtherance of the laws in themselves, not the advancement of works, but the exercise of love. That is the true purpose of law, according to Paul here, ”He that loveth his neighbor hath fulfilled the law.” Therefore, when the law contributes to the injury rather than the benefit of our neighbor, it should be ignored. The same law may at one time benefit our neighbor and at another time injure him. Consequently, it should be regulated according to its advantage to him. Law should be made to serve in the same way that food and raiment and other necessaries of life serve. We consider not the food and raiment themselves, but their benefit to our needy neighbor. And we cease to dispense them as soon as we perceive they no longer add to his comfort.

16. Suppose you were to come across an individual foolish enough to act with no other thought than that food and clothing are truly good things, and so proceed to stuff a needy one with unlimited food and drink unto choking, and to clothe him unto suffocation, and then not to desist. Suppose to the command, ”Stop, you have suffocated, have already over-fed and over- clothed him, and all is lost effort now,” the foolish one should reply: ”You heretic, would you forbid good works? Food, drink and raiment are good things, therefore we must not cease to dispense them; we cannot do too much.” And suppose he continued to force food and clothing on the man. Tell me, what would you think of such a one? He is a fool more than foolish; he is more mad than madness itself. But such is about the character of our ecclesiasts today, and of those who are so blind in the exercise of law as to act as if works were the only requisite, and to suffocate body and soul, being ignorant that the one purpose of law is to call forth the exercise of love. They make works superior to love, and a maid to her matron. Such perversion prevails to an extent distressing to think of, not to mention hearing and seeing it, or more, practicing and permitting it ourselves.

17. The commandment of love is not a long one; it is short. It is one injunction, not many. It is even not a commandment, and at the same time is all commandments. Brief, and a unit in itself, its meaning is easily comprehended. But in its exercise, it is far- reaching, for it includes and regulates all commandments. So far as works are enjoined, it is no commandment at all; it names no peculiar work. Yet it represents all commandments, because properly the fulfilment of all commandments is the fulfilment of this. The commandment of love suspends every commandment, yet it perpetuates all. Its whole purpose is that we may recognize no commandment, no work, except as love dictates.

18. As life on earth apart from works is an impossibility, necessarily there must be various commandments involving works. Yet Love is supreme over these requirements, dictating the omission or the performance of works according to its own best interests, and permitting no works opposed to itself. To illustrate: A driver, holding the reins, guides team and wagon at will. If he were content merely to hold the reins, regardless of whether or no the team followed the road, the entire equipage – team, wagon, reins and driver – would soon be wrecked; the driver would be lying drowned in a ditch or a pool, or have his neck broken going over stumps and rocks. But if he dextrously regulates the movement of the outfit according to the road, observing where it is safe and where unsafe, he will proceed securely because wisely. Were he, in his egotism, to drive straight ahead, endeavoring to make the road conform to the movement of the wagon, at his pleasure, he would soon see how beautifully his plan would work.

19. So it is when men are governed by laws and works, the laws not being regulated according to the people. The case is that of the driver who would regulate the road by the movements of the wagon. True, the road is often well suited to the straight course of the wagon. But just as truly the road is, in certain places, crooked and uneven, and then the wagon must conform to the course and condition of the road. Men must adapt themselves to laws and regulations wherever possible and where the laws are beneficial. But where laws prove detrimental to men's interests, the former must yield. The ruler must wisely make allowance for love, suspending works and laws. Hence, philosophers say prudence – or circumspection or discretion as the ecclesiasts put it – is the guide and regulator of all virtues.

20. We read in a book of the ancient fathers that on a certain occasion of their assembling, the question was raised, which is really the noblest work? Various replies were given. One said prayer, another fasting; but St. Anthony was of the opinion that of all works and virtues, discretion is the best and surest way to heaven. These, however, were but childish, unspiritual ideas relating to their own chosen works. A Christian views the matter in quite a different light, and more judiciously. He concludes that neither discretion nor rashness avails before God. Only faith and love serve with him. But love is true discretion; love is the driver and the true discretion in righteous works. It always looks to the good of the neighbor, to the amelioration of his condition; just as the discretion of the world looks to the general welfare of the governed in the adjustment of political laws. Let this suffice on this point.

How can love fulfil the Law?

21. But the question arises: How can love fulfil the Law when love is but one of the fruits of faith and we have frequently said that only faith in Christ removes our sins, justifies us and satisfies all the demands of the Law? How can we make the two claims harmonize? Christ says, too (Mt 7, 12): ”All things, therefore, whatsoever ye would that men should do unto you, even so do ye also unto them: for this is the law and the prophets.” Thus he shows that love for one's neighbor fulfils both the Law and the prophets. Again, he says (Mt 22, 37-40): ”Thou shalt love the Lord thy God . . . thy neighbor as thyself. On these two the whole law hangeth, and the prophets.” Where, then, does Paul stand, who says (Rom 3, 31): ”Do we then make the law of none effect through f faith? God forbid: nay, we establish the law.” Again (Rom 3, 28): ”We reckon therefore that a man is justified by faith apart from the works of the law.” And again (Rom 1, 17), ”The righteous shall live by faith.”

22. I reply: As we have frequently said, we must properly distinguish between faith and love. Faith deals with the heart, and love with the works. Faith removes our sins, renders us acceptable, justifies us. And being accepted and justified as to our person, love is given us in the Holy Spirit and we delight in doing good. Now, it is the nature of the Law to attack our person and demand good works; and it will not cease to demand until it gains its point. We cannot do good works without the Spirit and love. The Law constrains us to know ourselves with our imperfections, and to recognize the necessity of our becoming altogether different individuals that we may satisfy the Law. The Law does not exact so much of the heart as of works; in fact, it demands nothing but works and ignores the heart. It leaves the individual to discover, from the works required, that he must become an altogether different person. But faith, when it comes, creates a nature capable of accomplishing the works the Law demands. Thus is the Law fulfilled. So Paul's sayings on the subject are beautiful and appropriate. The Law demands of us works; it must be fulfilled by works. Hence it cannot in every sense be said that faith fulfils the Law. However, it prepares the way and enables us to fulfil it, for the Law demands, not us, but our works. The Law constrains us – teaches us that we must be changed before we can accomplish its works; it makes us conscious of our inability as we are. On the other hand, love and works do not change us, do not justify us. We must be changed in person and justified before we can love and do good works. Our love and our works are evidence of justification and of a change, since they are impossible until the individual is free from sin and made righteous.

23. This explanation is given to enable us to perceive the true nature of the Law, of faith and of love; to ascribe to each its own mission; and rightly to understand the Scripture declarations in their harmonious relations that while faith justifies, it does not fulfil the Law, and that while love does not justify, it does fulfil the Law. The Law requires love and works, but does not mention the heart. The heart is sensible of the Law, but love is not. Just as the Law, in requiring works before faith exists, is a sign to the individual leading him to recognize his utter lack of faith and righteousness, and to conclude he is conquered, so love in its fulfilment of the Law after faith intervenes is a sign and a proof to the individual of his faith and righteousness. Law and love, then, witness to him concerning his unrighteousness or his righteousness. After faith comes, love is evidence of righteousness. Before faith, man is sensible of the Law's oppression because he knows he does not possess what the Law requires. And the Law does not require a changed heart, but works. Love and works do not effect the fulfilment of the Law; they are themselves its fulfilment.

24. Now, though faith does not fulfil the Law, it contains that which effects its fulfilment; it secures the Spirit and love whereby the end is accomplished. On the other hand, if love does not justify us, it makes manifest the faith whereby we are justified. Briefly, as Paul says here, ”Love is the fulfilment of the law.” His thought is: Fulfilment of the Law is one thing, and effecting or furnishing its fulfilment another. Love fulfils the Law in the sense that love itself is its fulfilment; but faith fulfils it in the sense that it offers that by which it is fulfilled. For faith loves and works, as said in Galatians 5, 6, ”Faith worketh through love.” The water fills the pitcher; so does the cupbearer. The water fills of itself; the cupbearer fills with the water – effective et formaliter implere,” as the sophists would say.

25. Faith is ever the actor, and love the act. The law requires the act and thus forces the actor to be changed. The Law is then fulfilled by the act, which, however, the actor must perform. Thus Paul rejects the fancies of the sophists, who in the matter of love would make a distinction between the external work and the inner affection, saying: ”Love is an inner affection that loves our neighbor when in our heart we wish him well.” Its expression in works, however, they call the fruit of love. But we will not discuss this idea. Note, Paul terms love not only an affection, but an affectionate good act. Faith and the heart are the actor and fulfiller of the Law. Paul says, ”He that loveth his neighbor hath fulfilled the law.” And love is the act, the fulfilling; for he says, ”Love is the fulfilment of the law.”

26. Another question arises: How can love for our neighbor be the fulfilment of the Law when we are required to love God supremely, even above our neighbor? I reply: Christ answers the question when he tells us (Mt 22, 39) the second commandment is like unto the first. He makes love to God and love to our neighbor the same love. The reason for this is, first: God, having no need for our works and benefactions for himself, bids us to do for our neighbor what we would do for God. He asks for himself only our faith and our recognition of him as God. The object of proclaiming his honor and rendering him praise and thanks here on earth is that our neighbor may be converted and brought into fellowship with God. Such service is called the love of God, and is performed out of love to God; but it is exercised for the benefit of our neighbor only.

27. The second reason why God makes love to our neighbor an obligation equal to love to himself is: God has made worldly wisdom foolish, desiring henceforth to be loved amid crosses and afflictions. Paul says (1 Cor 1, 21), ”Seeing that in the wisdom of God the world through its wisdom knew not God, it was God's good pleasure through the foolishness of the preaching to save them that believe.” Therefore, upon the cross he submitted himself unto death and misery, and imposed the same submission upon all his disciples. They who refused to love him before when he bestowed upon them food and drink, blessing and honor, must now love him in hunger and sorrow, in adversity and disgrace. All works of love, then, must be directed to our wretched, needy neighbors. In these lowly ones we are to find and love God, in them we are to serve and honor him, and only so can we do it. The commandment to love God is wholly merged in that to love our neighbors.

28. These facts restrain those elusive, soaring spirits that seek after God only in great and glorious undertakings. It stops the mouths of those who strive after greatness like his, who would force themselves into heaven, presuming to serve and love him with their brilliant works. But they miss him by passing over him in their earthly neighbor, in whom God would be loved and honored. Therefore, they will hear, on the last day, the sentence (Mt 25, 42), ”I was hungry, and ye did not give me to eat,” etc. For Christ laid aside his divinity and took upon himself the form of a servant for the very purpose of bringing down and centering upon our neighbor the love we extend to himself. Yet we leave the Lord to lie here in his humiliation while we gaze open- mouthed into heaven and make great pretensions to love and service to God.

ALL COMMANDMENTS SUMMED UP IN LOVE.

”For this, Thou shalt not commit adultery, Thou shalt not kill, Thou shalt not steal, Thou shalt not covet; and if there be any other commandment, it is briefly summed up in this word, namely, Thou shaft love thy neighbor as thyself.”

29. Love being the chief element of all law, it comprehends, as has been made sufficiently clear, all commandments. Its one concern is to be useful to man and not harmful; therefore, it readily discovers the way. Recognizing the fact that man, from his ardent self-love, seeks to promote his own interests and avoid injuring them, love endeavors to adopt the same course toward others. We will consider the commandment just cited, noticing how ingeniously and wisely it is arranged. It brings out four thoughts. First, it states who is under obligation to love: thou – the nearest, noblest, best individual we can command. No one can fulfil the Law of God for another; each must do it for himself. As Paul says (Gal 6, 5), ”Each man shall bear his own burden.” And (2 Cor 5, 10): ”For we must all be made manifest before the judgment-seat of Christ; that each one may receive the things done in the body, according to what he hath done, whether it be good or bad.” So it is said, ”Thou, thou thyself, must love;” not, ”Let someone else love for you.” Though one can and should pray that God may be gracious to another and help him, yet no one will be saved unless he himself fulfils God's command. It is not enough merely to pray that another may escape punishment, as the venders of indulgences teach; much rather, we should pray that he become righteous and observe God's precepts.

30. Second, the commandment names the most noble virtue – love. It does not say, ”Thou shalt feed thy neighbor, give him drink, clothe him,” all of which things are inestimably good works; it says, ”Thou shalt love him.” Love is the chief virtue, the fountain of all virtues. Love gives food and drink; it clothes, comforts, persuades, relieves and rescues. What shall we say of it, for behold he who loves gives himself, body and soul, property and honor, all his powers inner and external, for his needy neighbor's benefit, whether it be friend or enemy; he withholds nothing wherewith he may serve another. There is no virtue like love; there can be no special work assigned it as in the case of limited virtues, such as chastity, mercy, patience, meekness, and the like. Love does all things. It will suffer in life and in death, in every condition, and that even for its enemies. Well may Paul here say that all other commandments are briefly comprehended in the injunction, ”Thou shalt love thy neighbor as thyself.”

31. Third, the commandment names, as the sphere of our love, the noblest field, the dearest friend – our neighbor. It does not say, ”Thou shalt love the rich, the mighty, the learned, the saint.” No, the unrestrained love designated in this most perfect commandment does not apportion itself among the few. With it is no respect of persons. It is the nature of false, carnal, worldly love to respect the individual, and to love only so long as it hopes to derive profit. When such hope ceases, that love also ceases. The commandment of our text, however, requires of us free, spontaneous love to all men, whoever they may be, and whether friend or foe, a love that seeks not profit, and administers only what is beneficial. Such love is most active and powerful in serving the poor, the needy, the sick, the wicked, the simple-minded and the hostile; among these it is always and under all circumstances necessary to suffer and endure, to serve and do good.

32. Note here, this commandment makes us all equal before God, without regard to distinctions incident to our stations in life, to our persons, offices and occupations. Since the commandment is to all – to every human being – a sovereign, if he be a human being, must confess the poorest beggar, the most wretched leper, his neighbor and his equal in the sight of God. He is under obligation, according to this commandment, not to extend a measure of help, but to serve that neighbor with all he has and all he controls. If he loves him as God here commands him to do, he must give the beggar preference over his crown and all his realm; and if the beggar's necessity requires, must give his life. He is under obligation to love his neighbor, and must admit that such a one is his neighbor.

33. Is not this a superior, a noble, commandment, which completely levels the most unequal individuals? Is it not wonderfully comforting to the beggar to have servants and lovers of such honor? wonderful that his poverty commands the services of a king in his opulence? that to his sores and wounds are subject the crown of wealth and the sweet savor of royal splendor? But how strange it would seem to us to behold kings and queens, princes and princesses, serving beggars and lepers, as we read St. Elizabeth did! Even this, however, would be a slight thing in comparison with what Christ has done. No one can ever equal him in the obedience wherewith he has exalted this commandment. He is a king whose honor transcends that of all other kings; indeed, he is the Son of God. And yet he puts himself on a level with the worst sinners, and serves them even to dying for them. Were ten kings of earth to serve to the utmost one beggar, it would be a remarkable thing; but of what significance would it be in comparison with the service Christ has rendered? The kings would be put to utter shame and would have to acknowledge their service unworthy of notice.

34. Learn, then, the condition of the world – how far it not only from Christ's immeasurable example, but from commandment in this verse. Where are to be found any who comprehend the meaning of the little phrase ”thy neighbor,” notwithstanding there is, beside this commandment, the natural law of service written in the hearts of all men? Not an individual is there who does not realize, and who is not forced to confess, the justice and truth of the natural law outlined in the command (Mt 7, 12), ”All things therefore whatsoever ye would that men should do unto you, even so do ye also unto them.” The light of this law shines in the inborn reason of all men. Did they but regard it, what need have they of books, teachers or laws? They carry with them in the depths of their hearts a living book, fitted to teach them fully what to do and what to omit, what to accept and what to reject, and what decision to make. Now, the command to love our neighbors as ourselves is equivalent to that other, ”Whatsoever ye would that men should do unto you,” etc. Every individual desires to be loved and not hated; and he also feels and sees his obligation to exercise the same disposition toward others. The carrying out of this obligation is loving another as himself. But evil lust and sinful love obscure the light of natural law, and blind man, until he fails to perceive the guide- book in his heart and to follow the clear command of reason. Hence he must be restrained and repelled by external laws and material books, with the sword and by force. He must be reminded of his natural light and have his own heart revealed to him. Yet admonition does not avail; he does not see the light. Evil lust and sinful love blind him. With the sword and with political laws he must still be outwardly restrained from perpetrating actual crimes.

35. The fourth thing the commandment presents is the standard by which we are to measure our love – an excellent model. Those are particularly worthy instructions and cornmandments which present examples. This commandment holds up a truly living example – ”thyself.” It is a better model than any example the saints have set. The saints are dead and their deeds are past, but this example ever lives. Everyone must admit a consciousness of his own love for himself; of his ardent concern for his temporal life; of his careful nourishment of his body with food, raiment and all good things; of his fleeing from death and avoiding evil. This is self-love; something we are conscious of in ourselves. What, then, is the teaching of the commandment? To do to another as you do to yourself; to value his body and his life equally with your own body and life. Now, how could God have pointed you to an example dearer, more pleasing and more to the purpose than this example – the deep instinct of your nature? Indeed, your depth of character is measured by the writing of this command in your heart.

36. How will you fare with God if you do not love your neighbor? Feeling this commandment written within your heart, your conscience will condemn you. Your whole conduct will be an example witnessing against you, testifying to your failure to do unto others as the natural instinct of your being, more forcibly than all the examples of the saints, has taught you to do. But how will it go with the ecclesiasts in particular – the churchmen with their singing and praying, their cowls and bald pates, and all their jugglery? I make no comment on the fact that they have never observed the commandment. I ask, however, when has their monastic fanaticism permitted them time and opportunity to perceive for once this law in their hearts, to become sensible of the example set them in their own human instinct, or' even to read the precept in books or hear it preached? Poor, miserable people! Do you presume to think that God will make void this, love's commandment, so deeply and clearly impressed upon the heart, so beautifully and unmistakably illustrated in your own natures, and in the many written and spoken words as well – think you God will do this on account of your cowls and bald pates, and regard what you have been devising and performing?

37. Alas, how shamelessly the world has ignored this beautiful and impressive commandment wherein are so skilfully presented the individual, the task, the model and the sphere of labor! And, on the other hand, how shamefully it occupies itself with the very reverse of what is taught in this commandment! Its whole practice and tendency seem to be to place our responsibility upon others; monks and priests must be righteous for us and pray in our stead, that we may personally be excused. For the noblest virtue, love, we substitute self- devised works; in the place of our neighbors we put wood and stone, raiment and food, even dead souls-the saints of heaven. These we serve; with them we are occupied; they are the sphere wherein we exercise ourselves. Instead of the noblest example – ”as thyself” – we look to the legends and the works of saints. We presume to imitate such outward examples, omitting the duty which our own nature and life present and which the command of God outlines, notwithstanding such duty offers more than we could ever fulfil. Even if we could accomplish all it offers, we would still not equal Christ.

LOVE WORKS ONLY GOOD TO ITS NEIGHBOR.

”Love worketh no ill to his neighbor: love, therefore, is the fulfilment of the law.”

38. The Ten Commandments forbid doing evil to our neighbor – ”Thou shalt not kill, Thou shalt not commit adultery,” etc. The apostle, employing similar phraseology, says that love observes all these commands, injuring none. Not only that; it effects good for all. It is practically doing evil to permit our neighbor to remain in peril when we can relieve him, even though we may not have been instrumental in placing him where he is. If he is hungry and we do not feed him when it is in our power to do so, we practically permit him to die of hunger. We should take this view concerning any perilous condition, any adverse circumstance, with our neighbors. How love is the fulfilment of the Law, we have now heard.

Fourth Sunday after Epiphany;

Matthew 8:23-27

Mat 8:23-27

And when he was entered into a ship, his disciples followed him. And, behold, there arose a great tempest in the sea, insomuch that the ship was covered with the waves: but he was asleep. And his disciples came to him, and awoke him, saying, Lord, save us: we perish. And he saith unto them, Why are ye fearful, O ye of little faith? Then he arose, and rebuked the winds and the sea; and there was a great calm. But the men marvelled, saying, What manner of man is this, that even the winds and the sea obey him!

I. OF FAITH AND UNBELIEF.

1. This Gospel, as a narrative, gives us an example of faith and unbelief, in order that we may learn how mighty the power of faith is, and that it of necessity has to do with great and terrible things and that it accomplishes nothing but wonders; and that on the other hand unbelief is so fainthearted, shamefaced and trembling with fear that it can do nothing whatever. An illustration of this we see in this experience of the disciples, which shows the real state of their hearts. First, as they in company with Christ entered the ship, all was calm and they experienced nothing unusual, and had any one asked them them if they believed, they would have answered, Yes. But they were not conscious of how their hearts trusted in the calm sea and the signs for fair weather, and that thus their faith was founded upon what their natural eyes saw. But when the tempest comes and the waves fill the boat, their faith vanishes; because the calm and peace in which they trusted took wings and flew away, therefore they fly with the calm and peace, and nothing is left but unbelief.

2. But what is this unbelief able to do? It sees nothing but what it experiences. It does not experience life, salvation and safety; but instead the waves coming into the boat and the sea threatening them with death and every danger. And because they experience these things and give heed to them and turn not their fear from them, trembling and despair can not be suppressed. Yea, the more they see and experience it the harder death and despair torment them and every moment threatens to devour them. But unbelief cannot avoid such experiences and cannot think otherwise even for a second. For it has nothing besides to which it can hold and comfort itself, and therefore it has no peace or rest for a single minute. And thus will it also be in perdition, where there will be nothing but despair, trembling and fear, and that without end.

3. But had they had faith, it would have driven the wind and the waves of the sea out of their minds, and pictured before their eyes in place of the wind and tempest the power and grace of God, promised in his Word; and it would have relied upon that Word, as though anchored to an immovable rock and would not float on the water, and as though the sun shined brightly and all was calm and no storm was raging. For it is the great characteristic and power of faith to see what is not visible, and not to see what is visible, yea, that which at the time drives and oppresses us; just as unbelief can see only what is visible and can not in the least cleave to what is invisible.

4. Therefore God bestows faith to the end that it should deal not with ordinary things, but with things no human being can master as death, sin, the world and Satan. For the whole world united is unable to stand before death, but flees from and is terrified by it, and is also conquered by it; but faith stands firm, opposes death that devours everything, and triumphs over it and even swallows the unsatiable devourer of life. In like manner no one can control or subdue the flesh, but it reigns everywhere in the world, and what it wills must be done, so that the whole world thereby is carnal; but faith lays hold of the flesh and subdues and bridles it, so that it must become a servant. And in like manner no one can endure the rage, persecution, and blasphemy, infamy, hatred and envy of the world; every one retreats and falls back exhausted before it, it gets the upper hand over all and triumphs; and if they are without faith it mocks them besides and treads all under its feet, and takes pleasure and delight in doing so.

5. Further, who could conquer Satan with his innumerable, subtle suggestions and temptations, by which he hinders the truth and God's Word, faith and hope, and starts so many false doctrines, sects, seductions, heresies, doubts, superstitions and innumerable abominations? The whole world compared with him is like a spark of fire compared with a fountain of water. All must be here subject to him; as we also see, hear and understand. But it is faith that keeps him busy, and it not only stands before him invulnerable, but also reveals his roguery and puts him to shame, so that his deception fails and he faints and falls; as now takes place with his indulgences and his papacy. Just so no one can allay and quiet the least sin, but it bites and devours the conscience, so that nothing avails even if the whole world were to comfort and support such a person, he must be cast down into perdition. Here faith is a hero, it appeases all sins, even if they were as many as the whole world had committed.

6. Is there now not something almighty and inexpressible about faith that it can withstand all our powerful enemies and gain the victory, so that St. John says in his first Epistle 5,4: ”This is the victory that hath overcome the world, even our faith?” Not that this is done in peace and by quietly resting; for it is a battle that is carried on not without wounds and shedding of blood. Yea, the heart so severely experiences in this battle sin and death, the flesh, Satan and the world, that it has no other thought than that it is lost, that sin and death have triumphed, and that Satan holds the field of battle. The power of faith however experiences but little of that. This is set forth in our narrative, when the waves not only dashed into the boat, but even covered it, so that it was about to go under and sink, and Christ was lying asleep. Just then there was no hope of life, death had the upper hand and had triumphed; life was lying prostrate and was lost.

7. As it went here, so it goes and must go in all other temptations of sin, Satan, etc. We must experience how sin has taken captive the conscience and nothing but wrath and perdition wish to reign, and how we must be eternally lost. Satan must start so many things by his error and false teaching that it appears God's Word must fall to the ground and the world must glory in falsehood. Likewise the world must rage and persecute to such an extent that it appears no one can stand or be saved, or even confess his faith; but Cain will rule alone and will not rest until his brother is dead, so that he may never be in his way. But we must not judge and act according to appearance and our experience, but according to our faith.

8. Therefore this Gospel is a comforting example and doctrine, how we should conduct ourselves, so that we may not despair in the agony of sin, in the peril of death, and in the tumult of the world; but be assured that we are not lost, although the waves at once overwhelm our little boat; that we will not perish, although we experience in our evil conscience sin, wrath, and the lack of grace; that we will not die, although the whole world hates and persecutes us, although it opens its jaws as wide as the rosy dawn of the morning. These are all waves that fall over your little bark, cause to despair, and force you to cry out: ”Save, Lord; we perish”. Thus you have here the first part of this Gospel, faith, how it should thrive and succeed, and besides, how incapable and fainthearted unbelief is.

II. OF LOVE.

9. The second part of our text, treating of love, shows forth Christ in that he rises, breaks his sleep for their sake, takes to heart their need as though it were his own, and ministers to them help out of free love without any merit on their part. He neither receives nor seeks any reward for his help, but permits them to enjoy and use his power and resources. For as we have often heard it is characteristic of Christian love to do all freely and gratuitously, to the praise and honor of God, that a Christian lives upon the earth for the sake of such love, just as Christ lived solely for the purpose of doing good; as he himself says: ”The Son of man came not to be ministered unto, but to minister.” Mt 20,28.

III. THE SPIRITUAL MEANING OF THIS NARRATIVE.

10. Christ pictured to us in this narrative the Christian life, especially the office of the ministry. The ship, signifies Christendom; the sea, the world; the wind, Satan; his disciples are the preachers and pious Christians; Christ is the truth, the Gospel, and faith.

11. Now, before Christ entered the ship with his disciples the sea and the wind were calm; but when Christ with his disciples entered, then the storm began, as he himself says, Mt 10, 34: ”Think not that I came to send peace on the earth: I came not to send peace but a sword.” So, if Christ had left the world in peace and never punished its works, then it would indeed have been quiet. But since he preaches that the wise are fools, the saints are sinners and the rich are lost, they become wild and raging; just as at present some critics think it would be fine if we merely preached the Gospel and allowed the office of the ministry to continue in its old way. This they would indeed tolerate; but that all their doings should be rebuked and avail nothing, that they call preaching discontent and revolution, and is not Christian teaching.

12. But what does this Gospel say? There was a violent tempest on the lake when Christ and his disciples were in the ship. The sea and the wind allowed the other ships to sail in calm weather; but this ship had to suffer distress because of Christ being in it. The world can indeed tolerate all kinds of preaching except the preaching of Christ. Hence whenever he comes and wherever he is, there he preaches that he only is right and reproves all others; as he says in Mt 12,30: ”He that is not with me is against me”, and again, Jn 16,8: ”The spirit will convict the world in respect of sin, and of righteousness and of judgment;” he says that he will not only preach, but that he will convict the whole world and what is in the world. But it is this convicting that causes such tempests and dangers to this ship. Should he preach that he would allow the world to go unpunished and to continue in its old ways, he would have kept quiet before and never have entered the world; for if the world is good and is not to be convicted then there would never have been any need of him coming into the world.

13. Now it is the consolation of Christians, and especially of preachers, to be sure and ponder well that when they present and preach Christ, that they must suffer persecution, and nothing can prevent it; and that it is a very good sign of the preaching being truly Christian, when they are thus persecuted, especially by the great, the saintly, the learned and the wise. And on the other hand that their preaching is not right, when it is praised and honored, as Christ says in Lk 6,22-26: ”Woe unto you, when all men shall speak well of you; for in the same manner did their fathers to the false prophets. Blessed are ye, when men shall hate you, and when they shall separate you from their company, and reproach you, and cast out your name as evil, for the Son of man's sake; in the same manner did their fathers to the prophets.” Behold our preachers, how their teachings are esteemed; the wealth, honor and power of the world have them fully under their control, and still they wish to be Christian teachers, and whosoever praises and preaches their ideas, lives in honor and luxury.

14. Hence, people have here an example where they are to seek their comfort and help, not in the world; they are not to guard the wisdom and power of men, but Christ himself and him alone; they are to cleave to him and depend on him in every need with all faithfulness and confidence as the disciples do in our text. For had they not believed that he would help them, they would not have awakened him and called upon him. True their faith was weak and was mingled with much unbelief, so that they did not perfectly and freely surrender themselves to Christ and risk their life with him, nor did they believe he could rescue them in the midst of the sea and save them from death. Thus it is ordained that the Word of God has no master nor judge, no protector or patron can be given it besides God himself. It is his Word. Therefore, as he left it go forth without any merit or counsel of men, so will he himself without any human help and strength administer and defend it. And whoever seeks protection and comfort in these things among men, will both fall and fail, and be forsaken by both God and man.

15. That Jesus slept indicates the condition of their hearts, namely, that they had a weak, sleepy faith, but especially that at the time of persecution Christ withdraws and acts as though he were asleep, and gives neither strength nor power, neither peace nor rest, but lets us worry and labor in our weakness, and permits us to experience that we are nothing at all and that all depends upon his grace and power, as Paul confesses in 2 Cor 1, 9, that he had to suffer great affliction, so as to learn to trust not in himself but in God, who raised the dead. Such a sleeping on the part of God David often experienced and refers to it in many places, as when he says in Ps 44,23: ”Awake, why sleepest thou, 0 Lord? Arise, cast us not off forever.”

16. The summary of this Gospel is this, it gives us two comforting, defying proverbs, that when persecution for the sake of God's Word arises, we may say: I indeed thought Christ was in the ship, therefore the sea and wind rage, and the waves dash over us and threaten to sink us; but let them rage, it is ordained that the wind and sea obey his will. The persecutions will not continue longer than is his pleasure; and although they overwhelm us, yet they must be subject to him; he is Lord over all, therefore nothing will harm us. May he only give us his help that we may not despair in unbelief. Amen.

17. That the people marveled and praised the Lord that the wind and sea were subject to him, signifies that the Gospel, God's Word, spreads farther through persecution, it thus becomes stronger and faith increases; and this is also a paradoxical characteristic of the Gospel compared with all worldly things which decrease through every misfortune and opposition, and increase through prosperity and peace. Christ's kingdom grows through tribulations and declines in times of peace, ease and luxury, as St. Paul says in 2 Cor 12, 9: ”My power is made perfect in weakness, etc.” To this end help us God! Amen.

Fifth Sunday after Epiphany;

Colossians 3:12-17

THE GLORIOUS ADORNMENT OF CHRISTIANS

Col 3:12-17

Put on therefore, as the elect of God, holy and beloved, bowels of mercies, kindness, humbleness of mind, meekness, longsuffering; Forbearing one another, and forgiving one another, if any man have a quarrel against any: even as Christ forgave you, so also do ye. And above all these things put on charity, which is the bond of perfectness. And let the peace of God rule in your hearts, to the which also ye are called in one body; and be ye thankful. Let the word of Christ dwell in you richly in all wisdom; teaching and admonishing one another in psalms and hymns and spiritual songs, singing with grace in your hearts to the Lord. And whatsoever ye do in word or deed, do all in the name of the Lord Jesus, giving thanks to God and the Father by him.

1. This text is also a letter of admonition, teaching what manner of fruit properly results from faith. Paul deals kindly with the Colossians. He does not command, urge nor threaten, as teachers of the Law must do in the case of those under the Law. He persuades them with loving words in view of the blessing and grace of God received, and in the light of Christ's own example. Christians should act with readiness and cheerfulness, being moved neither by fear of punishment nor by desire for reward, as frequently before stated. This admonition has been so oft repeated in the preceding epistle lesson that we know, I trust, what constitutes a Christian. Therefore we will but briefly touch on the subject.

”Put on, therefore.”

2. In the epistle for New Year's day we have sufficiently explained the meaning of ”putting on”; how by faith we put on Christ, and he us; how in love we put on our neighbor, and our neighbor us. The Christian apparel is of two kinds – faith and love. Christ wore two manner of garments – one whole and typical of faith, the other divided and typical of love. Paul here has reference to the latter garment, love. He would teach us Christians the manner of ornaments and apparel we are to wear in the world; not silk or precious gold. To women these are forbidden of Peter (I Pet 3,3), and of Paul (1 Tim 2, 9). Love for our neighbor is a garment well befitting us – that love which leads us to concern ourselves about the neighbor and his misfortunes. Such love is called the ornament of a Christian character – an ornament in the eyes of men.

3. Observe the tender and sacred style of the apostle's admonition, a style he is wont to use toward us. He does not drive us with laws, but persuades by reminding us of the ineffable grace of God; for he terms us the ”elect of God,” and ”holy” and ”beloved.” He would call forth the fruits of faith, desiring them to be yielded in a willing, cheerful and happy spirit. The individual who sincerely believes and trusts that before God he is beloved, holy and elect, will consider how to sustain his honors and titles, how to conduct himself worthily of them; more, he will love God with a fervor enabling him to do or omit, or to suffer, all things cheerfully, and will never know how to do enough. But he who doubts such attitude of God toward himself will not recognize the force of these words. He will not feel the power of the statement that we are holy, beloved, elect, in the sight of God.

4. Let us disregard, therefore, the saints who elect and love themselves; who adorn themselves with the works of the Law; who observe fasts and discipline; who regard raiment and position, for they are unwilling to be sinners before God. Our ornaments are unlike these, and not associated with such mockeries. They are honesty, sincerity, good works, service to our neighbor. We are unfettered by laws regarding food, raiment, times, etc. We are holy in the sight of God, before whom none can be holy until he sees himself a sinner and rejects his own righteousness. But the class mentioned are holy in their own estimation; therefore, they ever remain wicked – sinners in the sight of God. We are beloved of God because we despise ourselves, we judge and condemn ourselves and reject our self-love. The others, because they love and esteem themselves, are despicable and unacceptable in the sight of God. Again, we are chosen of God for the reason that we despise ourselves as filth. Such God chooses, and has chosen from eternity. Because the would-be saints elect themselves, God will reject them, as indeed he has from eternity. Now, this is what Paul means by these words,

”A heart of compassion.”

5. They stand for a part of the ornament, the beautiful, charming Christian jewel, that becomes us better in the sight of God than pearls, precious stones, silk and gold become us in the eyes of the world. ”A heart of compassion” is evidence of the true Christian. Paul would say: ”Not simply in external deed, or in appearance, are ye to be merciful, but in the inmost heart.” He refers to that sincere and wholesouled mercy characteristic of the father and mother who witness the distress of a child for whom they would readily expose their lives or sacrifice all they possess. The Christian's mind and heart should be constantly devoted to merciful deeds, with an ardor so intense as to make him unaware he is doing good and compassionate acts.

6. With this single phrase Paul condemns the works and arbitrary rules of hypocritical saints, whose severity will not permit them to associate with sinners. Their rigorous laws must be aII- controlling. They do nothing but compel and drive. They exhibit no mercy, but perpetual reproach, censure, condemnation, blame and bluster. They can endure no imperfection. But among Christians many are sinners, many infirm. In fact, Christians associate only with these; not with saints. Christians reject none, but bear with all. Indeed, they are as sincerely interested for sinners as they would be for themselves were they the infirm. They pray for the sinners, teach, admonish, persuade, do all in their power to reclaim. Such is the true character of a Christian. So God, in Christ, has dealt with us and ever deals. So Christ dealt with the adulteress (Jn 8, 11) when he released her from her tormentors, and with his gracious words influenced her to repentance and suffered her to depart. We read of St. Antony having said that Paphrutius knew how souls are to be saved, because he rescued a certain individual from brethren who persecuted and oppressed him for his transgression. See ”Lives of the Fathers.” Were God to deal with us according to the rigor of his laws, we should all be lost. But he mercifully suspends the Law. Isaiah says (ch. 9. 4): ”For the yoke of his burden, and the staff of his shoulder, the rod of his oppressor, thou hast broken.” God now only persuades.

7. Note how involved in the Law and in hypocrisy they still are who esteem themselves prominent saints and at the same time are intolerant of the infirmities of Christians. If they fail to find perfect holiness – a miracle of purity-in those who possess Christ and know the Gospel, then nothing is as it should be; the heavens are on the point of falling and the earth about to be destroyed. They can only judge, censure and deride, saying: ”Oh, yes, he is truly evangelical; indeed, he is a visionary!” Thus they indicate their utter blindness. With the beam constantly in their own eyes, they show how little they know of Christ. Know, then, when you meet one so ready to censure and condemn, one requiring absolute perfection in Christians – know that such a one is merely an enforcer of the Law, a base hypocrite, a merciless jailer, with no true knowledge of Christ. As, with Christians, there is no law but all is love, so neither can there be judgment, condemnation and censure. And he who calls another a visionary is certainly a visionary ten-fold himself. In the thing for which he judges and condemns another, he condemns himself. Since he ignores mercy and all but the Law, he finds no mercy in the sight of God; in fact, he has never experienced, never tasted, God's mercy. To his taste, both God and neighbor are bitter as gall and wormwood.

8. But tender mercy is to be shown only to Christians and only among Christians. With the rejecters and persecutors of the Gospel we must deal differently. It is not right that my charity be liberal enough to tolerate unsound doctrine. In the case of false faith and doctrine there is neither love nor patience. Against these it is my duty earnestly to contend and not to yield a hair's breadth. Otherwise – when faith is not imperiled – I must be unfailingly kind and merciful to all notwithstanding the infirmities of their lives. I may not censure, oppress nor drive; I must persuade, entreat and tolerate. A defective life does not destroy Christianity; it exercises it. But defective doctrine – false belief – destroys all good. So, then, toleration and mercy are not permissible in the case of unsound doctrine; only anger, opposition and death are in order, yet always in accordance with the Word of God.

9. On the other hand, they who are mercifully tolerated must not imagine that because they escape censure and force, their beliefs and practices are right. They must not construe such mercy as encouragement to become indolent and negligent, and to continue in their error. Mercy is not extended them with any such design. The object is to give them opportunity to recover zeal and strength. But if they be disposed to remain as they are, very well; let them alone. They will not long continue thus; the devil will lead them farther astray, until finally they will completely apostatize, even becoming enemies to the Gospel. Such will be their end if they permit mercy to be lavished upon them in vain. We may not be indolent and asleep in the matter of our false doctrines, relying upon the fact that we are not despised nor constrained of men. There is particular need to be active and diligent, for the devil neither sleeps nor rests. We need beware that he does not lead us where we will never enjoy God's mercy.

”Kindness, lowliness, meekness, longsuffering.”

10. These words represent the other elements of Christian character. Kindness you will find defined in the second epistle lesson for the early Christmas service. It characterizes the conduct of the individual who is gentle and sympathetic to all; who repels none with forbidding countenance, harsh words or rude deportment. We Germans would call such a one affable and friendly disposed. Kindness is a virtue not confined to certain works; it modifies the whole life. The kindly person is obliging to everyone, not displeased with any, and is attractive to all men. In contrast are those peculiar characters who have pleasure in nothing but their own conceits; who insist on others accommodating themselves to them and their ways, while they yield to none. Such individuals are termed ”uncivil.”

11. But the liberality of kindness is not to be extended to false doctrine. Only relative to conduct and works is it to be exercised. As oft before stated, love with all its works and fruits has no place in the matter of unsound doctrine. I must love my neighbor and show him kindness whatever the imperfections of his life. But if he refuses to believe or to teach sound doctrine, I cannot, I dare not, love him or show him kindness. According to Paul (Gal 1, 8-9), I must hold him excommunicated and accursed, even though he be an angel from heaven. Thus remarkably do faith and love differ and are distinct. Love will be, must be, kind even to the bitterest enemy so long as he assails not faith and doctrine. But it will not, it cannot, tolerate the individual who does, be it father, mother or dearest friend. Deut 13, 6-8. Love, then, must be exercised, not in relation to the doctrine and faith of our neighbor, but relative to his life and works. Faith, on the contrary, has to do, not with his works and life, but with his doctrine and belief.

12. I think we must know by this time the meaning of ”lowliness” of mind – esteeming one's self least and others greater. As Christ illustrates it, occupying the lowest seat at the wedding, and this cheerfully. We are to serve even when our service is not desired, and to minister unto our enemies. So Christ humbled himself before Judas the betrayer, and before all of us. He came, not to be served, but to serve. That humbleness of mind is a rare virtue is not to be wondered at, for every Christian grace is a rarity. Particularly are graces lacking with those who, professing to know most of Christ, find something to censure in all Christians. Christianity Paul calls a mystery of God; and it is likely to continue so.

13. ”Meekness” is opposed to anger. The meek man is not easily excited to exhibit anger, to curse, smite, hate, or wish evil to any, even an enemy. To refrain thus is an art. Hypocrites – in fact, all the world – can be meek toward friends and those who treat them well. But true meekness and humility will remain only among the elect and beloved saints of God, as Paul here implies. Even among these are many deficient in all, or at least a large part, of the Christian graces. Hypocrites may thus find something to censure, something whereat to be offended, in the beloved, elect saints of God. And the true saints have occasion to exercise mercy, humility, meekness and forbearance. They whom Paul here terms elect and beloved saints of God, though slightly deficient in humility, meekness and forbearance, are not therefore unholy, not rejected and despised.

14. Paul makes a distinction between longsuffering and forbearance, as in Romans 2, 4: ”Despisest thou the riches of his goodness and forbearance and longsuffering?” In ”longsuffering'' we have the thought here and there expressed by God in the Psalms and elsewhere by the Hebrew ”arich apaim” – ”slow to wrath.” God patiently bears with evil. Indeed, he repeatedly delays vengeance, apparently more ready to forgive than to punish, even under extreme provocation and having just reason to chastise. Longsuffering extends farther than patience. Patience bears evil and injustice; but longsuffering delays punishment. It does not design to punish; it would not take hasty revenge. Unlike the revengeful, it wishes no one evil. Many we see, indeed, who suffer much and are patient but at the same time trust in a final avenging. The longsuffering Christian, however, is opposed to revenge, desiring the sinner to amend his ways.

”Forbearing one another, and forgiving each other, if any man have a complaint against any; even as the Lord forgave you, so also do ye.”

15. In this verse all law is abolished among Christians. One is not permitted to demand, through process of law, the recovery of his property. He must forgive and yield. Christ's example enjoins this principle; he has forgiven us. And what is the extent of his forgiveness? He pardons past sins, but that is not all; as John says (1 Jn 2, 1-2), ”If any man sin, we have an Advocate with the Father, Jesus Christ the righteousness and he is the propitiation for our sins.”

16. Note, it is the true Christian saints whom Paul describes, but he looks upon them as infirm to the extent of offending and complaining against one another. This is a state of affairs by no means becoming Christians and saints. So I say Christ's kingdom is a mystery obscure beyond the power of our preaching and teaching sufficiently to explain. Unbelievers cannot be induced to work, but believers cannot be withheld from working. Some would not believe and some would not love.

It is true of Christ's kingdom that his Christians are not perfectly holy. They have begun to be holy and are in a state of progression. There are still to be found among them anger, evil desire, unholy love, worldly care and other deplorabIe infirmities, remains of the old Adam. Paul speaks of these things as burdens which one must bear for a neighbor (Gal 6, 2), and in Romans 15, 1, he admonishes us to ”bear the infirmities of the weak.” Likewise Christ loved his apostles much and suffered much from them, and he still daily bears with his own.

17. Some, enumerating the fruits of the Spirit mentioned in Galatians 5, 22-23, say a Christian should be gentle, meek, longsuffering, chaste; and they look upon this passage as a law commanding such fruits. Hence they refuse to recognize as Christians any who fail to possess the fruits in perfection. Now, such individuals cannot believe there is a Christ, certain as the fact is. They judge malignantly, complaining that Christians do not exist. They take offense at Christ for his superior wisdom. For Christ has given us scriptural authority for knowing Christians by their fruits. He says (Mt 7, 16), ”By their fruits ye shall know them.” Here they are emphatic.

18. Can you locate the failure of such an individual? He fails in the fact that he understands absolutely nothing of Christ's kingdom. For he misinterprets the passages referring to Christians. He understands the statement that Christians should be kind and meek, to mean they must never become angry, must bear anything and show impatience toward none; if they do not so, they cannot be Christians, for they have not the fruits. Dear man, what but his own blindness can lead him to such a conclusion? He fancies Christianity to be a holy order of perfection, altogether without infirmity, a perfection as in heaven among the angels. But tell me, where do the Scriptures speak thus of Christians? But whoso recognizes Christianity as a progressive order yet in its beginning, will not be offended at the occasional manifestation of ungentleness, unkindness and impatience on the part of a Christian; for he remembers that Christians are commanded to bear one another's burdens and infirmities. He knows that the enumeration of the fruits of the Spirit is not a record of laws the observance of which is imperative or Christ will be denied. He is aware the passage is to be interpreted as meaning that Christians are to strive to be kind; that is the mark at which they aim. However, even though they have made a beginning and some progress in this virtue, they often are unkind and bear fruits directly the opposite of the fruits of the Spirit. True, the text quoted says we should be kind, but it does not say we are kind. We are tending toward it, we are in a state of progression; but during the progress much of the old and as yet untransformed nature is intermingled.

19. Know, then, that in a mysterious way Christ is in his saints, and beware of judging or condemning anyone when you have not positive assurance that he believes and teaches contrary to the Gospel. But whoso does oppose the Gospel, you may safely judge to be without Christ, and under the sway of the devil. Pray for such a one and admonish him, in the hope of his conversion. But in the case of one who endorses and honors the Gospel, observe Paul's comment (Rom 14, 4): ”Who art thou that judgest the servant of another? to his own lord he standeth or falleth. Yea, he shall be made to stand; for the Lord hath power to make him stand.” And again (I Cor 10, 12): ”Wherefore let him that thinketh he standeth take heed lest he fall.” Christ would be at the same time hidden and revealed, found and not found. He permits the intermingling of some infirmities with the fruits of the Spirit, that he may conceal himself, and that malicious judges may be offended.

”And above all these things put on love, which is the bond of perfectness.”

20. From longsuffering and meekness the apostle distinguishes love and other jewels of spiritual beauty whereof we have already heard, though all are comprehended in love. As faith is the chief element of Christian character, so love is chief of the fruits of the Spirit, the jewel of surpassing beauty. Therefore Paul says, ”Above all these things put on love.” Love transcends mercy, kindness, meekness and humility. Paul calls it ”the bond of perfectness” because it unites human hearts; not a partial unity, based on similarity or close relationship, but a complete unity among all men and in all relations. It makes us of one mind, one heart, one desire. It permits no one to originate a peculiar order of doctrine or faith. All who love are of the same belief. Consequently there is the same purpose of heart with the poor and the rich, with rulers and subjects, the ill and the well, the high and the low, the honored and the disgraced. The loving heart permits all to share in its good; more, it participates in the adversities of all men, regarding them as its own. Where love is, perfect unity and communion obtain in every event, good or bad. It is a most perfect bond.

21. Where love is lacking, hearts are united and aims single in but few relations; in most things there is disagreement. For instance: Robbers have a common bond, but it is no more than a common purpose in committing robbery and murder. Worldly friends are of the same mind so far as concerns their own interests. Monks are united in relation to their order and their honor. Herod and Pilate agreed, but simply in regard to Christ. For the most part it is exceptional that one monk, priest or layman agrees with another. Their bond of union is weak; they are as chaff bound with straw.

”And let the peace of Christ rule in your hearts, to which also ye were called.”

22. There is much to threaten the sundering of love's bond. The devil never sleeps, but continually stirs up discord and unrest. Paul does not deny that the bond is assailed. But he exhorts us to resist, remembering that love must be exercised by opposition. He admonishes us to let the peace of Christ have dominion in our hearts. The thought of the verse is: Though the peace of the world and the flesh abides not, though you must witness the forces of discord and disruption, nevertheless let your hearts have peace in Christ. We spoke of the peace of God in the epistle selection for the Fourth Sunday in Advent- Philippians 4, 7. This is the peace whereunto the Gospel calls; not the peace of the world, the flesh or the devil, but the peace that passeth all understanding, of which Paul tells us. We are to hold the peace of God, not only when all is well, but when sin, death, the flesh, the world and all calamities rage.

”And be ye thankful.”

23. ”Thankfulness” here may be taken in either of two senses: First, thankfulness toward God, Paul's thought being: Let the remembrance of all God has done for you move you to gratitude for his grace and mercy, a gratitude to which shall succeed love and peace. Secondly, we may understand thankfulness toward men-gratitude for all the benefits received from our fellows. The apostle elsewhere (2 Tim 3, 2) speaks of there being, in the last days, among other vices, that of ”unthankfulness” of men toward each other. Let everyone make choice for himself of the two applications. It is my opinion, since Paul later takes up the subject of gratitude to God, and since he is here handling that of love to our neighbor – it is my opinion he has reference here to gratitude to our fellowmen. This, I think, is his meaning. Man is glad to have love shown him; he is quite willing to receive good from others and to be dealt with according to the Gospel. At the same time, he is not disposed to manifest love to his fellows: favors shown him are lost upon his ingratitude. Though love is not defeated by ungratefulness – for it bears all things (I Cor 13, 7) – yet unthankfulness produces weariness and aversion; and it is a base, unjust and shameful thing for one who continually lends assistance not to be served in return.

24. Paul says on this topic (Gal 6, 6), ”Let him that is taught in the Word communicate unto him that teacheth in all good things.” And he declares (1 Tim 5, 17) that they who labor in the Word and doctrine are worthy of double honor. In the ninth chapter of First Corinthians he speaks at length on how teachers are entitled to support, saying the mouth of the threshing ox should not be muzzled; that would be gross ingratitude. Of such unthankfulness he here hints. It is true today, and ever has been, that preachers of the Word of God must in general seek their own bread, and receive ingratitude as their reward for the wonderful blessings they confer. Were it their part to celebrate masses and indulgences, gratitude would be forthcoming; great would be the gifts and service rendered them as expression of thankfulness. But just as ungratefully were the Levites treated under the old Law, in contrast with the favor shown the priests of idols and groves.

”Let the word of Christ dwell in you richly; in all wisdom teaching and admonishing one another with psalms and hymns and spiritual songs, singing with grace in your hearts unto God.”

25. This verse appropriately follows the injunction to be thankful. Paul would say: Be careful to honor teachers and preachers, being grateful that they handle the Word and may richly impart it to you. I do not imagine Paul refers to the giving of the Word of God from heaven, for it is not within man's power to so give it; God alone can commit it to us. So he has done and continues to do. On every occasion when he permits the Gospel to be preached, he showers the message upon us abundantly, withholding no essential knowledge. But, after it is given, we ought to be thankful and to faithfully read and hear it, sing and speak it, and meditate upon it day and night. And it should be our part to secure teachers enough to minister it to us liberally and continuously. This is what is meant by letting the Word of God dwell among us richly.

26. Satiated, indolent spirits soon grow tired and dismiss their pastors to go wherever they wish. The latter are forced to seek a living by other work, and thus God's Word is neglected and becomes rare and thinly sown in the land. Nehemiah (ch. 13, 10) complains that the Levites, because of lack of support, were forced to leave their worship and temple and flee to the fields or start false worship and fables to mislead the people. They then received enough to exist – they became wealthy. It has come about in the Christian Church that as often as the support of godly pastors and teachers has grown to be a burden, as Augustine laments has been the case, these have been either forced to neglect the Word to labor for their own support, or forced to invent that wretched, accursed worship now prevalent throughout the world and whereby the preachers have attained lordly position. With the revival of the Gospel the financial difficulty mentioned is recurring, and it will continue to recur. One hundred dollars cannot now be raised for the support of a good schoolmaster or preacher where formerly a thousand dollars – yes, incomputible sums – were contributed toward churches, institutions, masses, vigils and the like. Once more God punishes ingratitude by permitting his preachers to withdraw wholly from the ministry and to engage in their own support, or by sending upon the people even greater delusions than ever, which defraud them of wealth and destroy body and soul. For they refuse to let the Word of God dwell among them richly. Paul adds the modifying phrase:

”In all wisdom.”

27. Were we to have the Word of God so richly as to bring in every street corner, to be sung everywhere by all :children – as they designed who into the pulpits and the lessons introduced canonical prayers and singing and reading – what would all this profit without an understanding mind – without wisdom? For the Word of God was given to make us wise. It was intended that we should understand it; that it should be preached and sung intelligibly. And they who minister it, who sing and speak it, ought to be wise, understanding everything pertaining to the salvation of the soul and the honor of God. That is what it means to have the Word of God dwell among us in all wisdom. Here Paul briefly overthrows the vociferous practices of the churches and monasteries where so much preaching and reading obtain while at the same time the Gospel is not understood. He seems to have foreseen the coming time when the Word of God should freely prevail, but with no resulting wisdom; the time when men should daily increase in ignorance and fanaticism until they should become mere dolts, so completely void of wisdom as to call vociferation and boasting divine worship, and to regard that preaching the salvation of souls.

28. What it is to teach and to admonish has been frequently explained. Here Paul makes the duty of instruction common to all Christians – ”teaching and admonishing one another.” That is, aside from the regular office of preaching, each is to teach himself and others, thus making everyday use of the Word of God, publicly and privately, generally and specially.

29. As I see it, the apostle's distinction of the three words – psalms, hymns and spiritual songs – is this: ”psalms” properly indicates those productions of David and others constituting the Book of Psalms; ”hymns” refers to the songs of the prophets occasionally mentioned in the Scriptures – songs of Moses, Deborah, Solomon, Isaiah, Daniel, Habakkuk, with the Magnificat, the Benediction, and the like, called ”Canticles”; ”spiritual songs” are those not written in the Scriptures but of daily origin with men. Paul calls these latter ”spiritual” to a greater degree than psalms and hymns, though he recognizes those as themselves spiritual. He forbids worldly, sensual and unbecoming songs, desiring us to sing of spiritual things. It is then that our songs are calculated to benefit and instruct, as he says.

30. But what is the significance of Paul's phrase ”with grace”? I offer the explanation that he refers to the grace of God and means that the singing of spiritual songs is to be voluntary, uncompelled, spontaneous, rendered with cheerfulness and prompted by love; not extorted by authority and law, as is the singing in our churches today. No one sings, preaches or prays from a recognition of mercy and grace received. The motive is a hope for gain, or a fear of punishment, injury and shame; or again, the holiest individuals bind themselves to obedience, or are driven to it, for the sake of winning heaven, and not at all to further the knowledge of the Word of God – the understanding of it richly and in all wisdom, as Paul desires it to be understood. I imagine Paul has in mind the charm of music and the beauty of poetry incident to song. He says in Ephesians 4, 29: ”Let no corrupt speech proceed out of your mouth, but such as is good for edifying as the need may be, that it may give grace to them that hear.” Likewise should songs be calculated to bring grace and favor to them who hear. Foul, unchaste and superfluous words have no place therein, nor have any inappropriate elements, elements void of significance and without virtue and life. Hymns are to be rich in meaning, to be pleasing and sweet, and thus productive of enjoyment for all hearers. The singing of such songs is very properly called in Hebrew singing ”with grace,” as Paul has it. Of this character of songs are the psalms and hymns of the Scriptures; they are good thoughts presented in pleasing words. Some songs, though expressed in charming words, are worldly and carnal; while others presenting good thoughts are at the same time expressed in words inappropriate, unattractive and devoid of grace.

”Singing with grace in your hearts unto God.”

31. Paul does not enjoin silence of the lips. He would have words of the mouth proceed from the heart sincerely and fervently; not hypocritically, as Isaiah mentions (ch. 29, 13), saying: ”This people draw nigh unto me, and with their mouth and with their lips do honor me, but have removed their heart far from me.” Paul would have the Word of God to dwell among Christians generally, and richly to be spoken, sung and meditated upon everywhere; and that understandingly and productive of spiritual fruit, the Word being universally prized. He would that men thus sing unto the Lord heartfelt praise and thanks. He says let the Word ”dwell” among you. Not merely lodge as a guest for a night or two, but abide with you forever. He is constantly apprehensive of human doctrines.

”And whatsoever ye do, in word or in deed, do all in the name of the Lord Jesus, giving thanks to God the Father through him.”

32. The works of Christians are not circumscribed by name, time nor place. Whatever Christians do is good; whenever done it is timely; wherever wrought it is appropriately. So Paul names no work. He makes no distinction, but concludes all works good, whether it be eating or drinking, speaking or keeping silence, waking or sleeping, going or staying, being idle or otherwise. All acts are eminently worthy because done in the name of the Lord Jesus. Such is Paul's teaching here. And our works are wrought in the name of the Lord Jesus when we by faith hold fast the fact that Christ is in us and we in him in the sense that we no longer labor but he lives and works in us. Paul says (Gal 2, 20), ”It is no longer I that live, but Christ liveth in me.” But when we do a work as of ourselves, then it is wrought in our own name and there is nothing good about it.

33. The expression ”in the name of God,” or ”Go in the name of Jesus,” is frequently uttered falsely and in sheer hypocrisy. The saying is, ”All misfortunes rise in the name of God.” For teachers of false doctrines habitually offer their commodities in the name of God. They even come in the name of Christ, as he himself foretells. Mt 24, 24. To sincerely and earnestly speak and work in Jesus' name, necessarily the heart must accord with the utterances of the mouth. As the lips declare in the name of God, so must the heart confidently, with firm faith, hold that God directs and performs the work. Peter teaches the same (1 Pet 4, 11): ”If any man ministereth [perform anything], ministering as of the strength which God supplieth.” Then will the venture prosper. No Christian should undertake to do any deed in his own ability and directed by his own judgment. Rather let him be assured that, God works with and through him. Paul says (I Cor 9, 26): ”I therefore so run, as not uncertainly; so fight I, as not beating the air.”

34. Such an attitude will result in praise and thanks to God as the one to whom are due all honor and praise for every good thing. So Paul teaches and also Peter. Immediately after declaring that we are to work according to the ability which God gives, Peter adds ”that in all things God may be glorified through Jesus Christ.” But he who undertakes anything in his own ability, however he may glorify God with his lips, lies and deceives, like the hypocrite in the Gospel. Thankfulness, therefore, is the only duty we can perform unto God; and this is not to be rendered of ourselves, but through our Mediator, Jesus. Without him none can come to the Father, none can be accepted. Of this fact we have often spoken.

Fifth Sunday after Epiphany;

Matthew 13:24-30

Mat 13:24-30

Another parable put he forth unto them, saying, The kingdom of heaven is likened unto a man which sowed good seed in his field: But while men slept, his enemy came and sowed tares among the wheat, and went his way. But when the blade was sprung up, and brought forth fruit, then appeared the tares also. So the servants of the householder came and said unto him, Sir, didst not thou sow good seed in thy field? from whence then hath it tares? He said unto them, An enemy hath done this. The servants said unto him, Wilt thou then that we go and gather them up? But he said, Nay; lest while ye gather up the tares, ye root up also the wheat with them. Let both grow together until the harvest: and in the time of harvest I will say to the reapers, Gather ye together first the tares, and bind them in bundles to burn them: but gather the wheat into my barn.

1. The Saviour himself explained this parable in the same chapter upon the request of his disciples and says: He that soweth the good seed is the Son of man; and the field is the world; and the good seed, these are the children of the kingdom; and the tares are the sons of the evil one; and the enemy that sowed them is the devil; and the harvest is the end of the world; and the reapers are the angels. These seven points of explanation comprehend and clearly set forth what Christ meant by this parable. But who could have discovered such an interpretation, seeing that in this parable he calls people the seed and the world the field; although in the parable preceding this one he defines the seed to be the Word of God and the field the people or the hearts of the people. If Christ himself had not here interpreted this parable every one would have imitated his explanation of the preceding parable and considered the seed to be the Word of God, and thus the Saviour's object and understanding of it would have been lost.

2. Permit me to make an observation here for the benefit of the wise and learned who study the Scriptures. Imitating or guessing is not to be allowed in the explanation of Scripture; but one should and must be sure and firm. Just like Joseph in Gen 40, 12f. interpreted the two dreams of the butler and baker so differently, although they resembled each other, and he did not make the one a copy of the other. True, the danger would not have been great if the seed had been interpreted to be the Word of God; still had this been the case the parable would not have been thus understood correctly.

3. Now this Gospel teaches us how the kingdom of God or Christianity fares in the world, especially on account of its teaching, namely, that we are not to think that only true Christians and the pure doctrine of God are to dwell upon the earth; but that there must be also false Christians and heretics in order that the true Christians may be approved, as St. Paul says in 1 Cor 11, 19. For this parable treats not of false Christians, who are so only outwardly in their lives, but of those who are unchristian in their doctrine and faith under the name Christian, who beautifully play the hypocrite and work harm. It is a matter of the conscience and not of the hand. And they must be very spiritual servants to be able to identify the tares among the wheat. And the sum of all is that we should not marvel nor be terrified if there spring up among us many different false teachings and false faiths. Satan is constantly among the children of God. Job 1,6.

4. Again this Gospel teaches how we should conduct ourselves toward these heretics and false teachers. We are not to uproot nor destroy them. Here he says publicly let both grow together. We have to do here with God's Word alone; for in this matter he who errs today may find the truth tomorrow. Who knows when the Word of God may touch his heart? But if he be burned at the stake, or otherwise destroyed, it is thereby assured that he can never find the truth; and thus the Word of God is snatched from him, and he must be lost, who otherwise might have been saved. Hence the Lord says here, that the wheat also will be uprooted if we weed out the tares. That is something awful in the eyes of God and never to be justified.

5. From this observe what raging and furious people we have been these many years, in that we desired to force others to believe; the Turks with the sword, heretics with fire, the Jews with death, and thus outroot the tares by our own power, as if we were the ones who could reign over hearts and spirits, and make them pious and right, which God's Word alone must do. But by murder we separate the people from the Word, so that it cannot possibly work upon them and we bring thus with one stroke a double murder upon ourselves, as far as it lies in our power, namely, in that we murder the body for time and the soul for eternity, and afterwards say we did God a service by our actions, and wish to merit something special in heaven.

6. Therefore this passage should in all reason terrify the grand inquisitors and murderers of the people, where they are not brazened faced, even if they have to deal with true heretics. But at present they burn the true saints and are themselves heretics. What is that but uprooting the wheat, and pretending to exterminate the tares, like insane people?

7. Today's Gospel also teaches by this parable that our free will amounts to nothing, since the good seed is sowed only by Christ, and Satan can sow nothing but evil seed; as we also see that the field of itself yields nothing but tares, which the cattle eat, although the field receives them and they make the field green as if they were wheat. In the same way the false Christians among the true Christians are of no use but to feed the world and be food for Satan, and they are so beautifully green and hypocritical, as if they alone were the saints, and hold the place in Christendom as if they were lords there, and the government and highest places belonged to them; and for no other reason than that they glory that they are Christians and are among Christians in the church of Christ, although they see and confess that they live unchristian lives.

8. In that the Saviour pictures here also Satan scattering his seed while the people sleep and no one sees who did it, he shows how Satan adorns and disguises himself so that he cannot be taken for Satan. As we experienced when Christianity was planted in the world Satan thrust into its midst false teachers. People securely think here God is enthroned without a rival and Satan is a thousand miles away, and no one sees anything except how they parade the Word, name and work of God. That course proves beautifully effective. But when the wheat springs up, then we see the tares, that is, if we are conscientious with God's Word and teach faith, we see that it brings forth fruit, then they go about and antagonize it, and wish to be masters of the field and fear lest only wheat grows in the field, and their interests be overlooked.

9. Then the church and pastor marvel; but they are not allowed to pass judgment, and eagerly wish to interpret all for the best, since such persons bear the Christian name. But it is apparent they are tares and evil seed, have strayed from the faith and fallen to trust in works, and think of rooting out the tares. They lament because of it before the Lord, in the heartfelt prayer of their spirit. For the sower of the good seed says again, they should not uproot it, that is, they should have patience, and suffer such blasphemy, and commend all to God; for although the tares hinder the wheat, yet they make it the more beautiful to behold, compared with the tares, as St. Paul also says in 1 Cor 11, 19: ”For there must be false factions among you, that they that are approved may be made manifest among you.” This is sufficient on today's text.

Third Sunday before Lent;

1 Cor. 9:24-10:5

THE CHRISTIAN RACE FOR THE PRIZE

1 Cor 9:24-10:5

Know ye not that they which run in a race run all, but one receiveth the prize? So run, that ye may obtain. And every man that striveth for the mastery is temperate in all things. Now they do it to obtain a corruptible crown; but we an incorruptible. I therefore so run, not as uncertainly; so fight I, not as one that beateth the air: But I keep under my body, and bring it into subjection: lest that by any means, when I have preached to others, I myself should be a castaway. Moreover, brethren, I would not that ye should be ignorant, how that all our fathers were 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 meat; And did all drink the same spiritual drink: for they drank of that spiritual Rock that followed them: and that Rock was Christ. But with many of them God was not well pleased: for they were overthrown in the wilderness.

1. This lesson is a part of the long four-chapter instruction Paul gives the Corinthians. Therein he teaches them how to deal with those weak in the faith, and warns rash, presumptuous Christians to take heed lest they fall, however they may stand at the present. He presents a forcible simile in the running of the race, or the strife for the prize. Many run without obtaining the object of their pursuit. But we should not vainly run. To faithfully follow Christ does not mean simply to run. That will not suffice. We must run to the purpose. To believe, to be running in Christ's course, is not sufficient; we must lay hold on eternal life. Christ says (Mt 24, 13), ”But he that endureth to the end, the same shall be saved.” And Paul (I Cor 10, 12), ”Wherefore let him that thinketh he standeth take heed lest he fall.”

2. Now, running is hindered in two ways; for one, by indolence. When faith is not strenuously exercised, when we are indolent in good works, our progress is hindered, so that the prize is not attained. But to such hindrance I do not think Paul here refers. He is not alluding to those who indolently run, but to them who run in vain because missing their object; individuals, for instance, who pursue their aim at full speed, but, deluded by a phantom, miss their aim and rush to ruin or run up against fearful obstacles. Hence Paul enjoins men to run successfully while in the race, that they may seize the prize and not lose it by default. In consequence the race is hindered when a false goal is set up or the true one removed. The apostle says (Col 2, 18), ”Let no man rob you of your prize.” It is true, however, that an indolent, negligent life will eventually bring about loss of the prize. While men sleep, the enemy very soon sows tares among the wheat.

3. The goal is removed when the Word of God is falsified and creations of the human mind are preached under the name of God's Word. And these things readily come about when we are not careful to keep the unity of the Spirit, when each follows his own ideas and yields to no other, because he prefers his own conceit. Such must be the course of events where love is lacking. The strong and the learned desire to be looked upon as peculiarly commendable, while the weak in the faith are despised. Thus the devil has abundant opportunity to sow tares. Paul calls love the unity of the Spirit, and admonishes (Eph 4, 3) that we endeavor to keep the unity of the Spirit in the bond of peace. In Second Thessalonians 2, 10 he proclaims the coming of Antichrist ”because they received not the love of the truth”; that is, true love.

”And every man that striveth in the games [that striveth for the mastery].”

4. Were he who competes in a race to attempt other things or to make a success of other matters at the same time, he would not gain much; rather he would soon be defeated, lose the race and everything. If he would truly strive, he must attend to no other thing. All else must be neglected and attention centered upon the contest alone. Even then the winner must have fortune's favor; for they who neglect all to run do not all gain the prize. Likewise in the Christian contest it is necessary, and in an even higher degree, to renounce everything and to devote oneself only to the contest. He who would in addition seek his own glory and profit, who would find in the Word and Spirit of God occasion for his own praise and advantage after the manner of the dissenters and schismatics – what can such a one expect to win? He is wholly entangled in temporal glory and gain; bound hand and foot, a complete captive. The race he runs is the mere dream race of one lying upon his couch an indolent captive.

”I therefore so run, as not uncertainly; so fight I, as not beating the air.”

5. Paul here points to himself as exemplar and hints at the cause of failure, viz., lapse from love and the use of the divine word in a wilful, ambitious and covetous spirit, whereas the faith which worketh by love is lacking. Under such conditions, false and indolent Christians run indeed a merry race; yet God's Word and ways in which they are so alert and speedy are merely a show, because they make them subserve their own interests and glory. They fail, however, to see that they race uncertainly and beat the air. They never make a serious attempt, nor do they ever hit the mark. While it is theirs to mortify ambition, to restrain their self-will and to enlist in the service of their neighbors, they do none of these things. On the contrary, they even do many things to strengthen their ambition and self-will, and then they swear by a thousand oaths that they are seeking not their own honor but the honor of God, their neighbor's welfare and not their own. Peter says (2 Pet 1, 9-10) this class are blind and cannot see afar and have forgotten they were purged from their old sins, because they fail to make their calling sure by good works. Therefore, it comes about that, as Paul says, they run uncertainly, beating the air. Their hearts are unstable and wavering before God, and they are changeable and fickle in all their ways, James 1, 8. Since they are aimless and inconstant at heart, this will appear likewise as inconstancy in regard to works and doctrines. They undertake now this and now that; they cannot be quiet nor refrain from factional strife. Thus they miss their aim or else remove the goal, and cannot but deviate from the true and common path.

”But I buffet [keep under] my body, and bring it into bondage [subjection].”

6. The apostle's thought is the same as in his statement above, ”Every man that striveth in the games exerciseth self-control in all-things.” By ”keeping under the body” Paul means, not only subduing the carnal lusts, but every temporal object as well, in so far as it appeals to bodily desire – love of honor, fame, wealth and the like. He who gives license to these things instead of subduing them will preach to his own condemnation, however correct his preaching be. Such do not permit the truth to be presented; this is true particularly of temporal honor. These words of the apostle, then, are a fine thrust at ambitious and self-centered preachers and Christians. Not only do they run in vain and fight to no purpose; they become actual castaways with only the semblance – the color – of Christianity.

EXAMPLES FROM SCRIPTURE.

”For I would not, brethren, have you ignorant, that our fathers were all under the cloud.”

7. Paul cites a terrible example from Scripture to prove that not all obtain the prize who run. There were about six hundred thousand of them, all of whom walked in the way of God and enjoyed his word and his confidence so completely as to be protected under the cloud and miraculously to pass through the sea; yet among the vast number who ran at that time only two, Joshua and Caleb, obtained the prize. They alone of all that multitude reached the promised land. Later on in the chapter (verses 11-12) Paul explains this fact, saying: ”Now these things happened unto them by way of example; and they were written for our admonition . . . wherefore let him that thinketh he standeth take heed lest he fall.” The design of these dealings of God with Israel is to terrify the pride, false wisdom and self-will; to deter men from despising their fellows and from seeking to make the Word of God minister to their own honor or profit in preference to the honor and profit of others. The intent is to have each individual put himself on an equality with others, each to bear with his fellow, the weak enduring the strong, and so on, as enjoined in the four chapters.

8. How many great and noble men may have been among the six hundred thousand, men to whom we would have been unworthy to hand a cup of water! They included the twelve princes of the twelve tribes, one of whom, Nahshon, Matthew (ch. 1, 4) numbers in the holy lineage of Christ. There were also the seventy elders who shared in the spirit of Moses, Eldad and Medad in particular (Num 11, 27), and all the other great men aside from the faction of Korah. All these, mark you, strove in the race. They did and suffered much. They witnessed many miracles of God. They aided in erecting a grand tabernacle and in instituting divine worship. They were full of good works. Yet they failed, and died in the wilderness. Who is so daring and haughty he will not be restrained and humbled by so remarkable an example of divine judgment? Well may it be said, ”Let him that . . . standeth take heed lest he fall.”

9. Well, the example of Israel is one readily understood. God grant we may heed it! Let us examine the apostle's text yet further – his mention of baptism and spiritual food, using Christian terms and placing the fathers upon the same plane with us Christians, as if they also had had Baptism and the Holy Supper. He would have us know, first, the oft-repeated fact that God from the beginning led, redeemed and saved his saints by two instrumentalities-by his own word and external signs. Adam was saved by the word of promise (Gen 3, 15): The seed of the woman shall bruise the serpent's head; that is, Christ shall come to conquer sin, death and Satan for us. To this promise God added the sign of sacrifice, sacrifice kindled with fire from heaven, as in Abel's case (Gen 4, 4), and in other cases mentioned in the Scriptures. The word of promise was Adam's Gospel until the time of Noah and of Abraham. In this promise all the saints down to Abraham believed, and were redeemed; as we are redeemed by the word of the Gospel which we believe. The fire from heaven served them as a sign, as baptism does us, which is added to the word of God.

10. Such signs were repeated again and again at various times, the last sign being given by Christ in his own person- -the Gospel with baptism, granted to all nations. For instance, God gave Noah the promise that he should survive the flood, and granted him a sign in the ship, or ark, he built. And by faith in the promise and sign Noah was justified and saved, with his family. Afterward God gave him another promise, and for a sign the rainbow. Again, he gave Abraham a promise, with the sign of circumcision. Circumcision was Abraham's baptism, just as the ark and the flood were that of Noah. So also our baptism is to us circumcision, ark and flood, according to Peter's explanation. I Pet 3, 21. Everywhere we meet the Word and the Sign of God, in which we must believe in order to be saved through faith from sin and death.

11. Thus the children of Israel had God's word that they should inherit the promised land. In addition to that word they were given many signs, in particular those Paul here names – the sea, the cloud, the bread from heaven, the water from the rock. These he calls their baptism; just as our baptism might be called our sea and cloud. Faith and the Spirit are the same everywhere, though the signs and the words vary. Signs and words indeed change from time to time, but faith in the one and same God continues. Through various signs and revelations, God at different times bestows the same faith and the same Spirit, effecting through these in all saints remission of sins, redemption from death, and salvation, whether they lived in the beginning or at the end of time, or while time progressed.

12. Such is Paul's meaning when he says the fathers did eat the same meat, and drink the same drink as we. He, however, qualifies with the word ”spiritual.” Externally and individually Israel had signs and revelations different from ours; but the Spirit and their faith in Christ was identical with our own. Spiritual eating and drinking is simply believing in God's Word and sign. Christ says (Jn 6, 56), ”He that eateth my flesh and drinketh my blood abideth in me, and I in him.” And in the preceding verse, ”My flesh is meat indeed, and my blood is drink indeed.” That is, He that believeth in me shall live.

”For they drank of a spiritual rock that followed them.”

13. In other words, they believed in the same Christ in whom we believe, though he was yet to come in the flesh; and the sign of their faith was the material rock, from which they physically drank water, just as we in partaking of the material bread and wine at the altar spiritually eat and drink the true Christ. With the outward act of eating and drinking we exercise inward faith. Had the Israelites not possessed the word of God and faith as they drank from the rock, the act of drinking would not have benefited their souls. Neither would it profit us to receive bread and wine at the altar if we were without faith. Indeed, had not the Word of God come first, the rock would not have yielded water and command faith. Likewise, if God's Word did not accompany bread and wine, they would not be spiritual food nor exercise faith.

14. So it is ever the same spiritual meat and drink which God embodies in his word and sign, whatever its material and external form may be. Were he to command me to lift up a mere straw, immediately the straw would hold for me spiritual food and drink. Not because of any virtue in the straw, but because it is a revelation and sign of the divine truth and presence. Again, if God's Word and his sign be lacking or unrecognized, the very presence of God himself has no effect. Christ says of himself (Jn 6, 63), ”The flesh profiteth nothing.” He makes that statement because his hearers pay no heed to the words in which he speaks of his flesh, though it is these which make his body the true meat, according to his declaration (v. 58), ”This is the bread which came down out of heaven.” Therefore we are not to regard unduly, as blind reason does, the works, signs and miracles of God; rather we are to recognize his message therein. This is the act of faith.

15. The apostle refers to a single type – the rock, saying: ”They drank of a spiritual rock that followed them: and the rock was Christ.” By this statement he makes all the figures and signs granted to the people of Israel by the Word of God refer to Christ; for where the Word of God is, there Christ is. All the words and promises of God are concerning Christ. Christ himself refers the serpent of Moses to himself, giving it a typical significance, Jn 3, 14. We may truly say the Israelites looked upon the same serpent we behold, for they saw the spiritual serpent that followed them, or Christ on the cross. Their beholding was believing in the Word of God, with the serpent for a sign; even as their spiritual drinking was believing in the Word of God with the rock for a sign. Without the Word of God, the serpent could have profited them nothing; nor could brazen serpents innumerable, had the Israelites gazed upon them forever. Likewise the rock would have profited them nothing without the word of God; they might have crushed to powder all the rocks of the world or drank from them to no purpose.

16. According to the general principle here laid down by Paul, by using the rock as illustration, we may say the Israelites partook of the same bread of heaven whereof we eat; and they ate of the spiritual bread of heaven which followed them – Christ. With them, eating was believing in the Word of God, while they had for their sign the bread from heaven whereof they physically partook. Had not this Word accompanied the bread, it would have been simply material food, incapable of profiting the soul or calling forth faith. Christ says (Jn 6, 32), ”It was not Moses that gave the bread out of heaven; but my Father giveth you the bread out of heaven.” And (verse 58), ”Not as the fathers ate [manna], and died.” Even Moses says (Deut 8, 3), ”And fed thee with manna . . . that he might make thee know that man doth not live by bread only, but by everything that proceedeth out of the mouth of Jehovah.” In other words, ”In the material manna you must not merely see the work – the act of satisfying the appetite – but much rather the word of promise bringing you the bread of heaven; for by that word you live forever if you have faith.”

17. We may say the same concerning the sea and the cloud. The children of Israel walked under the same cloud that shadows us; that means, they walked under the spiritual cloud that followed them – Christ. Otherwise expressed, walking under the cloud was simply believing in the word of God, the word they had in their hearts, which told them to follow the cloud. Without that word they would have been unable to believe or to follow; indeed, with the word lacking, the cloud would never have appeared. Therefore, the cloud was called the glory of the Lord whose appearance had been promised. So we see how we must in all things have regard to the word of God. To it faith must attach itself. Without it, either there are no signs and works of God, or else, existing, and regarded with the physical eyes only, without reference to the Word, they cause one to open his mouth in wonderment for a while like everything else which is new, but they do not profit the soul nor do they appeal to faith.

18. Some take the words ”which followed them” to mean that the spiritual rock accompanied the children of Israel, companioning them – ”comitante petra,” not ”petra consequente,” Christ being spiritually present in the word and by faith. This view they endeavor to base upon the Greek text. I have rendered it: ”the rock following.” The point is not worth contention. Let each understand it as he may. Both interpretations given are correct. I hold to what I have offered because all the circumstances of the incident, and earlier words of God, pointed to a future Christ, a Christ who should follow, in whom they should all believe. Thus Abraham saw behind him the ram in the thicket and took and sacrificed him; that is, he believed in the Christ who afterward should come and be sacrificed.

19. Again, some say the common noun in the clause ”and the rock was Christ” means the material rock; and since Christ cannot be material rock they explain the inconsistency by saying the rock signifies Christ. They here make the word ”was” equivalent to ”signifies.” The same reasoning they apply to certain words of Christ; for instance, they say where Christ, referring to the Holy Supper (Mt 26, 26), commands, ”Take, eat; this is my body” – they say the meaning is, ”This bread signifies, but is not truly, my body.” They would thereby deny that the bread is the body of Christ. In the same manner do they deal with the text (Jn 15, 1) ”I am the true vine,” in making it ”I am signified by the vine.” Beware of such reasoners. Their own malice has led them to such perverting of Scripture. Paul here expressly distinguishes between material and spiritual rocks, saying: ”They drank of a spiritual rock that followed them: and the rock was Christ.” He does not say the material rock was Christ, but the spiritual rock. The material rock was not spiritual, and did not follow or go with them.

20. The explanations and distortions of such false reasoners, are not needed here. The words are true as they read; they are to be understood in substance and not figuratively. So in John 15, 1, Christ's reference is not to a material but a spiritual vine. How would this read, ”I am signified by a spiritual vine”? Christ is speaking of that which exists, and must so be understood – ”I am”; here is a true spiritual vine. Similar is John 6, 55, ”My flesh is meat indeed.” The thought is not, ”My flesh signifies, or is signified by, true meat”; spiritual meat is spoken of and the meaning is, ”My flesh is substantially a food; not for the stomach, physically, but for the soul, spiritually.” Neither must you permit the words ”This is my body” to be perverted to mean that the body is but signified by the bread, as some pretend; you must accept the words precisely as they mean – ”This bread is essentially, by a real presence, my body.” The forcing of Scripture to meet one's own opinions cannot be tolerated. A clear text proving that the infinitive ”to be” is equivalent to ”signify” would be needed; and, even though this might be proven in a few instances, it would not suffice. It would still have to be indisputably shown true in the place in question. This can never be done. Now, the proposition being impossible, we must surrender to the Word of God and accept it as it stands.

21. Christ has been typified by various signs and objects in the Old Testament, and the rock is one of them. Note first, the material rock spoken of had place independently of man's labor and far from man's domain, in the wilderness, in desolate solitude. So Christ is a truly insignificant object in the world, disregarded, unnoticed; nor is he indebted to human labor.

22. Further, water flowing from the rock is contrary to nature; it is purely miraculous. The water typifies the quickening Spirit of God, who proceeds from the condemned, crucified and dead Christ. Thus life is drawn from death, and this by the power of God. Christ's death is our life, and if we would live we must die with him.

23. Moses strikes the rock at the command of God and points to it, thus prefiguring the ministerial office which by word of mouth strikes from the spiritual rock the Spirit. For God will give his Spirit to none without the instrumentality of the Word and the ministerial office instituted by him for this purpose, adding the command that nothing be preached but Christ. Had not Moses obeyed the command of God to smite the rock with his rod, no water would ever have flowed therefrom. His rod represents rod of the mouth whereof Isaiah speaks (ch. 11, 4): ”He shall smite the earth with the rod of his mouth; and with the breath of his lips shall he slay the wicked.” ”A sceptre of equity is the sceptre of thy kingdom.” Ps 45, 6.

Septuagesima Sunday;

Matthew 20:1-16

The Parable of the Householder Who Hired the Laborers

Mat 20:1-16

For the kingdom of heaven is like unto a man that is an householder, which went out early in the morning to hire labourers into his vineyard. And when he had agreed with the labourers for a penny a day, he sent them into his vineyard. And he went out about the third hour, and saw others standing idle in the marketplace, And said unto them; Go ye also into the vineyard, and whatsoever is right I will give you. And they went their way. Again he went out about the sixth and ninth hour, and did likewise. And about the eleventh hour he went out, and found others standing idle, and saith unto them, Why stand ye here all the day idle? They say unto him, Because no man hath hired us. He saith unto them, Go ye also into the vineyard; and whatsoever is right, that shall ye receive. So when even was come, the lord of the vineyard saith unto his steward, Call the labourers, and give them their hire, beginning from the last unto the first. And when they came that were hired about the eleventh hour, they received every man a penny. But when the first came, they supposed that they should have received more; and they likewise received every man a penny. And when they had received it, they murmured against the goodman of the house, Saying, These last have wrought but one hour, and thou hast made them equal unto us, which have borne the burden and heat of the day. But he answered one of them, and said, Friend, I do thee no wrong: didst not thou agree with me for a penny? Take that thine is, and go thy way: I will give unto this last, even as unto thee. Is it not lawful for me to do what I will with mine own? Is thine eye evil, because I am good? So the last shall be first, and the first last: for many be called, but few chosen.

1. Some church fathers applied this Gospel to all the preachers from the beginning to the end of the world, and taught the first hour was the time of Adam, the third that of Noah, the sixth that of Abraham, the ninth that of Moses, and the eleventh hour that of Christ and his apostles. Such talk is all right for pastime, if there is nothing else to preach. For it does not harmonize with Scripture to say that the shilling signifies eternal life, with which the first, or Adam and the holy patriarchs, were dissatisfied, and that such holy characters should murmur in the kingdom of heaven, and be rebuked by the householder and made the last, that is, be condemned.

2. Therefore we will let such fables pass and abide by the simple teaching and meaning of Christ, who wishes to show by this parable how it actually is in the kingdom of heaven, or in Christendom upon the earth; that God here directs and works wonderfully by making the first last and the last first. And all is spoken to humble those who are great that they should trust in nothing but the goodness and mercy of God. And on the other hand that those who are nothing should not despair, but trust in the goodness of God just as the others do.

3. Therefore we must not consider this parable in every detail, but confine ourselves to the leading thought, that which Christ designs to teach by it. We should not consider what the penny or shilling means, not what the first or the last hour signifies; but what the householder had in mind and what he aims to teach, how he desires to have his goodness esteemed higher than all human works and merit, yea, that his mercy alone must have all the praise. Like in the parable of the unrighteous steward, Lk 16,5f., the whole parable in its details is not held before our eyes, that we should also defraud our Lord; but it sets forth the wisdom of the steward in that he provided so well and wisely for himself and planned in the very best way, although at the injury of his Lord. Now whoever would investigate and preach long on that parable about the doctors, what the book of accounts, the oil, the wheat and the measure signify, would miss the true meaning and be led by his own ideas which would never be of any benefit to anyone. For such parables are never spoken for the purpose of being interpreted in all their minutia. For Paul compared Christ to Adam in Rom 5, 18, and says, Adam was a figure of Christ; this Paul did because we inherited from Adam sin and death, and from Christ life and righteousness. But the lesson of the parable does not consist in the inheritance, but in the consequence of the inheritance. That just like sin and death cling to those who are born of Adam and descend by heredity, so do life and righteousness cling to those who are born of Christ, they are inherited. Just as one might take an unchaste woman who adorns herself to please the world and commit sin, as a figure of a Christian soul that adorns itself also to please God, but not to commit sin as the woman does.

4. Hence the substance of the parable in today's Gospel consists not in the penny, what it is, nor in the different hours; but in earning and acquiring, or how one can earn the penny; that as here the first presumed to obtain the penny and even more by their own merit, and yet the last received the same amount because of the goodness of the householder. Thus God will show it is nothing but mercy that he gives and no one is to arrogate to himself more than another. Therefore he says I do thee no wrong, is not the money mine and not thine; if I had given away thy property, then thou wouldest have reason to murmur; is it not lawful for me to do what I will with mine own?

5. Now in this way Christ strikes a blow first against the presumption (as he also does in today's Epistle) of those who would storm their way into heaven by their good works; as the Jews did and wished to be next to God; as hitherto our own clergy have also done. These all labor for definite wages, that is, they take the law of God in no other sense than that they should fulfil it by certain defined works for a specified reward, and they never understand it correctly, and know not that before God all is pure grace. This signifies that they hire themselves, out for wages, and agree with the householder for a penny a day; consequently their lives are bitter and they lead a career that is indeed hard.

6. Now when the Gospel comes and makes all alike, as Paul teaches in Rom 3,23, so that they who have done great works are no more than public sinners, and must also become sinners and tolerate the saying: ”All have sinned”, Rom 3, 23, and that no one is justified before God by his works; then they look around and despise those who have done nothing at all, while their great worry and labor avail no more than such idleness and reckless living. Then they murmur against the householder, they imagine it is not right; they blaspheme the Gospel, and become hardened in their ways; then they lose the favor and grace of God, and are obliged to take their temporal reward and trot from him with their penny and be condemned; for they served not for the sake of mercy but for the sake of reward, and they will receive that and nothing more, the others however must confess that they have merited neither the penny nor the grace, but more is given to them than they had ever thought was promised to them. These remained in grace and besides were saved, and besides this, here in time they had enough; for all depended upon the good pleasure of the householder.

7. Therefore if one were to interpret it critically, the penny would have to signify temporal good, and the favor of the householder, eternal life. But the day and the heat we transfer from temporal things to the conscience, so that work-righteous persons do labor long and hard, that is, they do all with a heavy conscience and an unwilling heart, forced and coerced by the law; but the short time or last hours are the light consciences that live blessed lives, led by grace, and that willingly and without being driven by the law.

8. Thus they have now each a penny, that is, a temporal reward is given to both. But the last did not seek it, it was added to them because they sought first the kingdom of heaven, Mt 6, 33, and consequently they have the grace to everlasting life and are happy. The first however seek the temporal reward, bargain for it and serve for it; and hence they fail to secure grace and by means of a hard life they merit perdition. For the last do not think of earning the penny, nor do they thus blunder, but they receive all. When the first saw this, by a miscalculation they thought they would receive more, and lost all. Therefore we clearly see, if we look into their hearts, that the last had no regard for their own merit, but enjoyed the goodness of the householder. The first however did not esteem the goodness of the householder, but looked to their own merits, and thought it was their's by right and murmured about it.

9. We must now look at these two words ”last” and ”first,” from two view points. Let us see what they mean before God, then what they mean before men. Thus, those who are the first in the eyes of man, that is, those who consider themselves, or let themselves be considered, as the nearest to or the first before God, they are just the opposite before God, they are the last in his eyes and the farthest from him. On the other hand those who are the last in the eyes of man, those who consider themselves, or let themselves be considered, the farthest from God and the last before him, they also are just the opposite, in that they are the nearest and the first before God. Now whoever desires to be secure, let him conduct himself according to the saying: ”Whosoever exalteth himself, shall be humbled.” For it is here written: The first before men are the last before God; the last in the eyes of men are first in the eye of God. On the other hand, the first before God are the last before men; and those God esteems as the last are considered by men to be the first.

10. But since this Gospel does not speak of first and last in a common, ordinary sense, as the exalted of the world are nothing before God, like heathen who know nothing of God; but it means those who imagine they are the first or the last in the eyes of God, the words ascend very high and apply to the better classes of people; yea, they terrify the greatest of the saints. Therefore it holds up Christ before the apostles themselves. For here it happens that one who in the eyes of the world is truly poor, weak, despised, yea, who indeed suffers for God's sake, in whom there is no sign that he is anything, and yet in his heart he is so discouraged and bashful as to think he is, the last, is secretly full of his own pleasure and delight, so that he thinks he is the first before God, and just because of that he is the last. On the contrary should one indeed be so discouraged and bashful as to think he is the last before God, although he at the time has money, honor and property in the eyes of the world, he is just because of this the first.

11. One sees here also how the greatest saints have feared, how many also have fallen from high spiritual callings. David complains in Ps 131,2: ”Surely I have stilled and quieted my soul; like a weaned child with his mother.” Likewise in another place, Ps 36, 11: ”Let not the foot of pride come against me”. How often he chastises the impudent, and haughty, Ps 119, 21. So Paul in 2 Cor 12, 7 says: ”That I should not be exalted overmuch there was given to me a thorn in the flesh,” etc. And as we have heard in today's Epistle what honorable men have fallen. To all of whom without doubt the sad secret ill-turn came because they became secure, and thought, we are now near to God, there is no need. We know God, we have done this and that; they did not see how they made themselves the first before God. Behold, how Saul fell! How God permitted David to fall! How Peter had to fall! How some disciples of Paul fell!

12. Therefore it is indeed necessary to preach this Gospel in our times to those who now know the Gospel as myself and those like me, who imagine they can teach and govern the whole world, and therefore imagine they are the nearest to God and have devoured the Holy Spirit, bones and feathers. For why is it that so many sects have already gone forth, this one making a hobby of one thing in the Gospel and that one of another? No doubt, because none of them considered that the saying, ”the first are last,” meant and concerned them; or if applied to them, they were secure and without fear, considering themselves as the first. Therefore according to this saying, it must come to pass that they be the last, and hence rush ahead and spread shameful doctrines and blasphemies against God and his Word.

13. Was not this the fate of the pope when he and his followers imagined they were the vice- regents and representatives of and the nearest to God, and persuaded the world to believe it? In that very act they were the vicegerents of Satan and the farthest from God, so that no mortals under the sun ever raged and foamed against God and his Word like they have done. And yet they did not see the horrible deceiver, because they were secure and feared not this keen, sharp, high and excellent judgment, ”The first shall be the last.” For it strikes into the lowest depths of the heart, the real spiritual darkness, that considers itself as the first even in the midst of poverty, dishonor and misfortune, yea, most of all then.

14. Hence the substance of this Gospel is that no mortal is so high, nor will ever ascend so high, who will not have occasion to fear that be may become the very lowest. On the other hand, no mortal lies so low or can fall so low, to whom the hope is not extended that he may become the highest; because here all human merit is abolished and God's goodness alone is praised, and it is decreed as on a festive occasion that the first shall be last and the last first. In that he says, ”the first shall be last” he strips thee of all thy presumption and forbids thee to exalt thyself above the lowest outcast, even if thou wert like Abraham, David, Peter or Paul. However, in that he also says, ”the last shall be first,” he checks thee against all doubting, and forbids thee to humble thyself below any saint, even if thou wert Pilate, Herod, Sodom and Gomorrah.

15. For just as we have no reason to be presumptuous, so we have also no cause to doubt; but the golden mean is confirmed and fortified by this Gospel, so that we regard not the penny but the goodness of the householder, which is alike and the same to high and low, to the first and the last, to saints and sinners, and no one can boast nor comfort himself nor presume more than another; for he is God not only of the Jews, but also of the Gentiles, yea, especially of all, and it matters not who they are or what they are called.

Second Sunday before Lent;

2 Cor. 11:19-12:9

PAUL'S GLORY IN HIS LABOR AND SUFFERING.

2Co 11:19-12:9

For ye suffer fools gladly, seeing ye yourselves are wise. For ye suffer, if a man bring you into bondage, if a man devour you, if a man take of you, if a man exalt himself, if a man smite you on the face. I speak as concerning reproach, as though we had been weak. Howbeit whereinsoever any is bold, (I speak foolishly,) I am bold also. Are they Hebrews? so am I. Are they Israelites? so am I. Are they the seed of Abraham? so am I. Are they ministers of Christ? (I speak as a fool) I am more; in labours more abundant, in stripes above measure, in prisons more frequent, in deaths oft. Of the Jews five times received I forty stripes save one. Thrice was I beaten with rods, once was I stoned, thrice I suffered shipwreck, a night and a day I have been in the deep; In journeyings often, in perils of waters, in perils of robbers, in perils by mine own countrymen, in perils by the heathen, in perils in the city, in perils in the wilderness, in perils in the sea, in perils among false brethren; In weariness and painfulness, in watchings often, in hunger and thirst, in fastings often, in cold and nakedness. Beside those things that are without, that which cometh upon me daily, the care of all the churches. Who is weak, and I am not weak? who is offended, and I burn not? If I must needs glory, I will glory of the things which concern mine infirmities. The God and Father of our Lord Jesus Christ, which is blessed for evermore, knoweth that I lie not. In Damascus the governor under Aretas the king kept the city of the Damascenes with a garrison, desirous to apprehend me: And through a window in a basket was I let down by the wall, and escaped his hands. It is not expedient for me doubtless to glory. I will come to visions and revelations of the Lord. I knew a man in Christ above fourteen years ago, (whether in the body, I cannot tell; or whether out of the body, I cannot tell: God knoweth;) such an one caught up to the third heaven. And I knew such a man, (whether in the body, or out of the body, I cannot tell: God knoweth;) How that he was caught up into paradise, and heard unspeakable words, which it is not lawful for a man to utter. Of such an one will I glory: yet of myself I will not glory, but in mine infirmities. For though I would desire to glory, I shall not be a fool; for I will say the truth: but now I forbear, lest any man should think of me above that which he seeth me to be, or that he heareth of me. And lest I should be exalted above measure through the abundance of the revelations, there was given to me a thorn in the flesh, the messenger of Satan to buffet me, lest I should be exalted above measure. For this thing I besought the Lord thrice, that it might depart from me. And he said unto me, My grace is sufficient for thee: for my strength is made perfect in weakness. Most gladly therefore will I rather glory in my infirmities, that the power of Christ may rest upon me.

1. They who praise themselves are fools according to the views and speech of the world. The saying is, ”Self-praise is unsavory.” It is forbidden by Solomon in Proverbs 27, 2: ”Let another man praise thee, and not thine own mouth.” And Christ says (Jn 8, 54), ”If I glorify myself, my glory is nothing.” Paul acknowledges that he had to become a fool, something for which he had no desire, by reason of the necessity laid upon him to praise himself. The false apostles, as false spirits habitually do, delivered great, fine, splendid speeches to the multitude, in their vainglorious attempt to raise themselves above Paul, thereby to make contemptible and insignificant that apostle and his doctrine.

2. Paul was little concerned that he personally should be lightly esteemed and the false apostles highly honored, but he could not bear to have the Gospel perish in that way and his Corinthian converts seduced. Therefore he exerts himself to the utmost, at the risk of becoming a fool by his boasting. But he, in his strong spiritual wisdom, glories in a masterly manner, and skillfully puts to shame the boasts of the false apostles. First, he shows them he can glory in the very things wherein they glory, and in even more. At the same time he declares himself a fool for glorying. He might have said:, ”Foolish, indeed, are they, and boorish creatures, who glory in themselves. They should feel shame to the very depth of their heart. No true, sane man boasts of what he is. The wicked and the frivolous do that.” But the apostle's attack is not quite so severe and harsh. He addresses them civilly and delicately in that he makes himself appear a fool, as if to say: ”Look! how becoming self-praise is in myself, although I have grounds for my glorying. But how much more disgraceful for you to boast when perhaps none of your claims are true.” So Paul wears the foolscap, that those coarse fools might have a mirror in which to behold their real selves. This is wisely making foolishness minister to the good of the neighbor and to the honor of the Gospel. To the just, even folly is wisdom, just as all things are pure and holy unto him.

3. Second, Paul deals the false apostles a stout blow when he shows them to be ignorant of the grounds in which a true Christian seeks his glory. For, as he teaches them, a Christian glories in the things whereof other men are ashamed – in the cross and in his sufferings. This is the true art of glorying. To this he refers when he says (Gal 6, 14), ”Far be it from me to glory, save in the cross of our Lord Jesus Christ.” But the false apostles are careful to avoid glorying thus; for they flee with alacrity from reproach and affliction, rather seeking a life of ease and honor. They ever would have prominence over their fellows, be superior to and unlike others – certain indication that they lack the right spirit and are not of God. Christ testifies (Jn 5, 44), ”How can ye believe, who receive glory one of another, and the glory that cometh from the only God ye seek not?”

4. The main point of this lesson is that in a preacher or a teacher no vice is more injurious and venomous than vainglory. It is true, however, that avarice also is an evil characteristic of false teachers, being found hand in hand with vainglory. For the sake of profit, for the purpose of gain, the false teachers aspire to prominence, to honor and position. With them, nothing but current coin will pass, and what does not pay dividend is unprofitable. Any other vice is more endurable in a preacher than these two, though none is compatible with goodness, blamelessness and perfection being required in the ministry according to Paul, Titus 1, 7. This is not surprising, for the two vices under consideration are essentially and directly opposed to the nature of the ministry. The ministry is ordained to have as its aim the glory of God and its promotion. Psalm 19, 1 affirms, ”The heavens declare the glory of God.” And ministers must, for God's glory, suffer reproach and shame. Jeremiah complains (ch. 20, 8), ”The word of Jehovah is made a reproach unto me, and a derision, all the day.” The world will not endure the Word. For him who in preaching seeks his own honor, it is impossible to remain in the right path and preach the pure Gospel. Consequently he avoids striving for God's honor; he must preach what pleases the people, what brings honor to himself and magnifies his skill and wisdom.

5. Avarice, too, is, according to its very nature, opposed to the interests of the ministry. Just as the ministry is to be devoted to God's honor at the expense of our own, so is it to be devoted to the interests of our neighbor and not to our own. Otherwise it is an injury rather than a benefit. With the false teacher seeking only his own good, it is impossible for him to preach the truth. He is compelled to speak what is pleasing to men in order to gratify his appetites. Therefore Paul (Rom 16, 18) says of such preachers that they serve their own bellies. And in many places the Scriptures reprove avarice. Let him, then, who would be a preacher guard vigilantly against vainglory and avarice. But, should he feel himself in the clutch of these sins, let him avoid the ministry. For under such conditions he will accomplish no good; he will only dishonor God, seduce souls and be a thief and robber in the acquisition of property. With this explanation, the lesson is now easily understood, but we will consider a few points.

”For ye bear with the foolish gladly, being wise yourselves.”

6. Paul commends the Corinthians for their patience and wisdom in six points: as wise men, they cheerfully endure the foolish; they bear with those who bring them into bondage and oppress them; with those who devour them; with those who take from them [or take them captive]; with those who exalt themselves; with those who smite them in the face. But his commendation is meant to pave the way for his folly – to prepare them to suffer him the more readily. He would say, ”Since you suffer so much from them who injure you – and you are wise in that – I trust you will bear with me who have wrought you only good, when I act the fool for a little; particularly when my object in it is your good – to preserve the Gospel among you in opposition to the false apostles.”' Note how tenderly and patiently he deals with the Corinthians when he might have severely reproved them for tolerating the false apostles. He commends them as does a father a timid child, and yet, while commending them he censures both them and their false teachers. He handles them as tenderly as if he held a raw egg in his hand, in order not to distract or terrify them.

7. Paul delivers a masterly stroke when with the same words he praises the Corinthians and rebukes them and their false apostles. His commendation of their patience is in reality reproof, blows and wounds for the false teachers. He would say: ”I have preached the Gospel to you at my own expense and jeopardy. By my labor have ye attained to its blessing. Ye have done nothing for me in return, and I have been no tax upon you. Now, upon my departure, others come and exploit you, and seek honor and profit from my labor. They would be your masters and I am to be ignored. They boast as if the accomplishment were all theirs. Of these ye must be disciples and pupils. Their preaching ye must accept, while my Gospel must become odious. My case is that of the bee who labors to make honey and then the idle drones and the earthworms come and consume the sweet not of their making. In me is illustrated Christ's proverb (Jn 4, 37), 'one soweth, and another reapeth.' Continually one enters into the fruits of another's labor. One must toil and incur danger, while another reaps the benefit in security.

8. ”Ye can suffer these false apostles, though they be fools and teach only foolishness. In this ye display wisdom and patience. But ye do not so suffer me, who taught you true wisdom. Nor do ye permit me much enjoyment of my labor. Further, ye can permit them to make servants of you, to be your lords and to order you to do their bidding. And ye obey. But I who have made myself your servant, I who have served you without profit to myself, that ye might be lords with Christ, must now be ignored and all my labors be lost. They rule you at their pleasure, and their pleasure is all they consult. You suffer yourselves to be devoured. That is, your property is consumed; for ye bestow it upon them abundantly, as Psalm 14, 4 has it, 'Who eat up my people.' Upon such as these ye can shower goods and gifts, and can permit them to devour you as they please. But I have never enjoyed aught of your property. All my service has been without recompense, that ye might become rich in Christ. ”Again, ye suffer the false teachers to take from you beyond your consent; to exalt themselves above you, to esteem themselves better than you and me, and to exercise their arrogance upon you. But ye deal not so with me, who have sacrificed my own substance, and have taken from others, that I might bring the Gospel to you; who have not exalted myself above any, but have yielded to all and served them. The false apostles permit you to serve them; in fact, trample you beneath their feet. They even smite you in the face; that is, they reproach you publicly, put you to shame, and abuse you with rude and insolent words. They act as if ye were beasts of burden and they your real masters. All this ye suffer. But my patience with you, my parental tenderness, past and present, is remembered no more. Paul is now represented as having wrought no good at Corinth.”

PAUL'S DESCRIPTION OF FALSE TEACHERS.

9. Note the master hand wherewith Paul portrays the character of false teachers, showing how they betray their avarice and ambition. First, they permit true teachers to lay the foundation and perform the labor; then they come and desire to do the work over, to reap the honors and the benefits. They bring about that the name and the work of the true teachers receive no regard and credit; what they themselves have brought – that is the thing. They make the poor, simple-minded people to stare open-mouthed while they win them with flowery words and seduce them with fair speeches, as mentioned in Romans 16, 18. These are the idle drones that consume the honey they will not and cannot make. That this was the condition of affairs at Corinth is very clear from this epistle-indeed, from both epistles. Paul continually refers to others having followed him and built upon the foundation he has laid. Messengers of the devil, he terms them.

10. And such false teachers have the good fortune that all their folly is tolerated, even though the people realize how these act the fool, and rather rudely at that. They have success with it all, and people bear with them. But no patience is to be exercised toward true teachers! Their words and their works are watched with the intent of entrapping them, as complained of in Psalm 17, 9 and elsewhere. When only apparently a mote is found, it is exaggerated to a very great beam. No toleration is granted. There is only judgment, condemnation and scorn. Hence the office of preaching is a grievous one. He who has not for his sole motive the benefit of his neighbor and the glory of God, cannot continue therein. The true teacher must labor, and permit others to have the honor and profit of his efforts, while he receives injury and derision for his reward. Here the saying holds true: ”To love without guerdon, nor wearying of the burden.” Only the Spirit of God can inspire such love. To flesh and blood it is impossible. Paul here scores the false prophets when he says, ”Ye suffer fools gladly”; in other words, ”I know the false preachers often act as fools, nor can they help it, because their teaching is false; yet ye excuse them.”

11. In the second place such teachers are disposed to bring the people into downright bondage and to bind their conscience by forcing laws upon them and teaching work- righteousness. The effect is that fear impels them to do what has been pounded into them, as if they were bondslaves, while their teachers command fear and attention. But the true teachers, they who give us freedom of conscience and create us lords, we soon forget, even despise. The dominion of false teachers is willingly tolerated and patiently endured; indeed, it is given high repute. All those conditions are punishments sent by God upon them who do not receive the Gospel with love and gratitude. Christ says (Jn 5, 43): ”I am come in my Father's name, and ye receive me not: if another shall come in his own name, him ye shall receive.” The Pope, with his spiritual office, became our lord, and we became his captives, through his doctrine of human works. And our present-day schismatics pursue the same object with their fanciful doctrine concerning their works.

12. In the third place, false teachers flay their disciples to the bone, and cut them out of house and home, but even this is taken and endured. Such, I opine, has been our experience under the Papacy. But true preachers are even denied their bread. Yet this all perfectly squares with justice! For, since men fail to give unto those from whom they receive the Word of God, and permit the latter to serve them at their own expense, it is but fair they should give the more unto preachers of lies, whose instruction redounds to their injury. What is withheld from Christ must be given in tenfold proportion to the devil. They who refuse to give the servant of the truth a single thread, must be oppressed by liars.

13. Fourth, false apostles forcibly take more than is given them. They seize whatever and whenever they can, thus enhancing their insatiable avarice. This, too, is excused in them. Thus, the great establishments of the Pope did not suffice for him; with various artifices, bulls, laws and indulgences, he has brought under his power land and people and all they possess, exhausting the world by usury. And so it should be, for this state of affairs was richly deserved by men for despising the Gospel and its preachers.

14. Fifth, these deceitful teachers, not satisfied with having acquired our property, must exalt themselves above us and lord it over us. Not only do they possess all property, but they must for that very reason become our superiors; must have precedence and receive honor. We bow our knees before them, worship them and kiss their feet. And we suffer it all, yes, with fearful reverence regard it just and right. And it is just and right, for why did we not honor the Gospel by accepting and preserving it?

15. Sixth, our false apostles justly reward us by smiting us in the face. That is, they consider us inferior to dogs; they abuse us, and treat us as foot-rags. I venture to say we became sensible of such treatment when, under the Papacy, we were readily put in the van, cursed, condemned and delivered to the devil. We endured it all, suffered most patiently, and yielded up property, honor, body and soul. Fault in a sincere teacher, however, could by no means be tolerated. Very well, then; God is just, and it is his judgment that we must honor the messengers of Satan a thousand times more than his own, and do and suffer everything.

”I speak by way of disparagement [speak as concerning reproach], as thought we had been weak.”

16. There are two ways of interpreting this sentence: First, as meaning: ”I speak as one of the weak whose folly you must endure; for which I deserve reproach, since I ought to bear with you.” From such meaning I to this day have seen no cause to swerve. The other interpretation is: ”I speak as one reproached- after the manner of the weak.” Or, more fully expressed: ”I can speak in two ways of myself and my class: First, with honor, because of our strength in the sight of God and the spiritually- minded, worthy of honor, noble; not weak but strong, able. But I will not at present employ this way, for we are now despised; we are not known as honorable. And all because of the false prophets. I will, then, present myself in the other light, as I am regarded – despised, held in reproach and disrespect, weak and incapable. But even this condition shall be an occasion of glory for me; my reproach and weakness is more honorable than their honor, power and strength. What would my glory be should my actual strength inspire my speech! ”Weakness,” according to Paul's own later interpretation, implies being regarded worthless, unfit, a failure. The apostle's meaning, then, is: ”I, too, will be one of the boasting fools. You will excuse it in me for I speak from the standpoint of my critics, that of a man contemptible, foolish, incompetent. Before God, however, I feel that I am a quite different being.”

17. And recollect, Paul says, ”Because ye are wise, ye suffer fools gladly,” implying that one fool cannot tolerate another. The saying is, ”Two fools in one house will not do.” Reason and wisdom are required, to bear with another's infirmities and to excuse them.

”Yet whereinsoever any is bold.”

18. That is, in whatever the false apostles can boast, I can likewise glory. Here we are shown what is the ground of the false apostles' boasting: their outward respectability – being of Abraham's seed, children of Israel, Christ's preachers. Therein they think to far excel the Corinthians, claiming their doctrine and works to be of greater weight because they have Moses and the prophets for their teachers. But they failed to perceive that their boast is of mere externals, that render no one righteous or better before God. The majority of the Hebrews, of the Israelites, of the seed of Abraham, and of the preachers of Christ are lost. Names are of no consequence; they only make a fine show and serve to seduce the simple-minded. Paul boasts of his origin and yet derides his boasting, calling it fool's work. His object is to destroy the boasting of the false prophets, that the people might not be deceived.

19. Note how, even in Paul's time, great men erred concerning the true sense of the Gospel, and many noble preachers would have estimated Christian life by a merely external appearance and name. The true spiritual preachers must have been few. Should it be strange, then, that in our time sincere preachers are not numerous, and that the majority of ministers riot in what they themselves seem and do? It cannot and shall not be otherwise. The thievish drones, which are prone to riot, let them riot! We will resist to the utmost of our power, commending the matter to God, who doubtless will grant us sufficient honor and profit, both temporally and eternally, though we must labor gratuitously, accepting injury and derision as our reward. Our adversaries will not long continue their persecutions, for, as Paul says just preceding our lesson, they will eventually receive their deserts.

20. Again, Paul boasts of certain temporal afflictions wherein he excels the false apostles, who suffer nothing, for the sake of either the word or of souls, but only boast of name and person. Among the afflictions he mentions, he names having been a night and a day in the deep. Some refer this allusion to the voyage of which Luke writes (Acts 27, 20-21), when for fourteen days Paul and his companions ate nothing and saw never a star, being day and night continually covered by the surges and waves of the sea. Others think Paul was, like Jonah, personally sunk into the deep sea, though but for a day and a night. Such is the clear meaning of the text. Yet others interpret it as having reference to a prison or dungeon, because the Greek text makes no mention of the sea-simply ”the deep.”

”Who is weak, and I am not weak?”

21. Of external afflictions affecting not his own person, but distressing others, Paul mentions two: he is weak if another is weak, and burns if another is offended. Thereby he plainly portrays the ardor of his heart – how full of love he is; the defects and sorrows of others pain him as his own. By ”weakness,” I imagine, he means, not bodily infirmity, but weakness of faith. He refers to those who, young in the faith, have a tender and frail conscience, thereby betokening immaturity and feebleness of faith. He says (Rom 14, 2), ”He that is weak eateth herbs”; and in First Corinthians 8, 12, that we sin against Christ if we wound a weak conscience. These weak ones Paul does not reject. He receives them and conducts himself as if he, too, were weak. He asserts (I Cor 9, 22), ”To the weak I became weak, that I might gain the weak.”

22. This interpretation of the sentence is borne out in his allusion to ”that which presseth upon me daily, anxiety for all the churches.” Paul would say: ”I exert myself, I have a continual care, I urge and admonish constantly, that offenses and false doctrine may not invade and destroy my planting; may not violate and ruin the weak consciences. As seen in his epistle to the Corinthians, directed against the false apostles, and in that to the Thessalonians, such is his vigilant anxiety to guard them from the tempter that he sends them a special messenger, and he exultingly declares it is life to him to learn of their steadfastness.

23. Likewise, by the assertion that he burns, we are to understand that he is exceedingly grieved and pained if one is offended; that is, if through misleading doctrines or examples one in any wise falls from the faith. Of the offense to faith, he says much in Romans 14. Not desiring to be offended with the offended, as he became weak with the weak, he says: ”I burn and sorrow for them.”

”I know a man in Christ, fourteen years ago:'

24. Of the translation of Paul into the third heaven many have written, perplexing themselves over what constituted the first, second and third heavens, and the paradise. Paul himself, who had the experience, does not tell, and declares no man can tell, for none may utter the words he heard. Therefore, we must humbly acknowledge we do not know the nature of these things. And it matters not. Paul does not boast of his experience for the purpose of imparting knowledge to us or of enabling us to duplicate it. The purpose of his boasting is simply to stop the mouths of the fanatics and to show how paltry was their glory in comparison with his own. Certain it is, however, that Paul was ravished from this life into a life ineffable; otherwise his expression would be meaningless.

PAUL'S THORN IN THE FLESH AND HUMILITY.

”There was given to me a thorn in the flesh, a messenger of Satan.”

25. And must this mighty apostle, 0 merciful God, be subject to trials lest he exalt himself because of his great revelations? Then how should others, how should such infirm beings as we, be free from self-exaltation? Many teachers have explained Paul's thorn to be the temptations of the flesh. The Latin text is responsible for this interpretation; it reads, ”stimulus carnis,” a spear, or thorn for the flesh. Yet that rendering does not do justice to the words. Paul is not in the habit of terming temptations of the flesh ”thorns.” The thorn stands rather for something painful and afflicting. In ”a thorn of the flesh” the thought is not of an instrumentality whereby the flesh stings, but of something that stings the flesh. The Greek text impels us to the thought of a thorn for the flesh, or a thorn upon or in the flesh. The idea is much like that in the German proverb, ”The clog is bound to the dog's neck.” We may imagine Paul expressing himself: ”As a clog to a dog's neck, as a ring in a bear's nose, a bit in a horse's mouth or a gag in the mouth of a swine, in order to restrain them from running, biting and general mischief, – so is my thorn a clog to my body lest I exalt myself.”

26. But Paul himself explains the nature of the clog, or thorn. He calls it ”a messenger of Satan,” a devil, to ”buffet” him, or to flay and jog him. Hence a spiritual trial cannot be meant. The explanation appeals to me that the persecutions and sufferings the apostle recounts above constitute the devil's flaying. Thus his meaning would be: ”I have received great revelations, for which reason the clog is bound to the dog; that is, the many dangers and misfortunes with which the angel of the devil buffets and humiliates my body will make me forget to exalt myself. They are the thorn in my flesh, or upon my body; for God will not permit it to come upon my soul.”

27. Yet the text seems to imply some peculiar work of the devil upon Paul's body, for it says the thorn, or clog, is the messenger Satan employs to beat his body; and also that the apostle diligently but unavailingly thrice besought the Lord to remove it. I do not imagine him praying for the cessation of persecutions in a spirit of unwillingness to suffer them. But since he does not specify the affliction, we must let it remain a secret one, a distress known only to himself. It is enough for us to know that while God had given him great revelations, revelations beyond human ken, he also bound the clog to him – gave him a thorn for his body – to prevent his exaltation of himself; and that the knowledge of the buffetings and flaying caused by this clog, or devil, are likewise beyond human ken.

”My power is made perfect in weakness.”

28. It is a strange sort of strength which is weak and by its weakness grows stronger. Who ever heard of weak strength? or more absurd still, that strength is increased by weakness? Paul would here make a distinction between human strength and divine. Human strength increases with enhancement and decreases with enfeeblement. But God's power – his Word in us – rises in proportion to the pressure it receives. It is characteristic of God the Creator that he creates all things from naught, and again reduces to naught all created things. Human power cannot do this. The power of God is the true palm-wood which buoys itself in proportion as it is burdened and weighted.

29. Note here, ”weakness” is not to be understood in a spiritual sense, as on a previous occasion, but externally; as not illness alone, but every sort of evil, misfortune, suffering and persecution calculated to buffet and humble the body. The power of Christ, in connection with which spiritual weakness cannot exist, is invoked against this weakness likewise. He says, ”Most gladly will I glory in my weaknesses, that the power of Christ may rest upon me.” And his weaknesses he immediately explains as infirmities, injuries, necessities, persecutions and distresses. The thought, then, is: Christ is not mighty within us, his word and his faith are not strong in us, unless our bodies suffer affliction. The false apostles, however, take excellent care to escape suffering.

Sexagesima Sunday;

Luke 8:4-15

THE PARABLE OF THE SOWER

Luk 8:5-15

A sower went out to sow his seed: and as he sowed, some fell by the way side; and it was trodden down, and the fowls of the air devoured it. And some fell upon a rock; and as soon as it was sprung up, it withered away, because it lacked moisture. And some fell among thorns; and the thorns sprang up with it, and choked it. And other fell on good ground, and sprang up, and bare fruit an hundredfold. And when he had said these things, he cried, He that hath ears to hear, let him hear. And his disciples asked him, saying, What might this parable be? And he said, Unto you it is given to know the mysteries of the kingdom of God: but to others in parables; that seeing they might not see, and hearing they might not understand. Now the parable is this: The seed is the word of God. Those by the way side are they that hear; then cometh the devil, and taketh away the word out of their hearts, lest they should believe and be saved. They on the rock are they, which, when they hear, receive the word with joy; and these have no root, which for a while believe, and in time of temptation fall away. And that which fell among thorns are they, which, when they have heard, go forth, and are choked with cares and riches and pleasures of this life, and bring no fruit to perfection. But that on the good ground are they, which in an honest and good heart, having heard the word, keep it, and bring forth fruit with patience.

I. THE NATURE OF THE WORD SPOKEN HERE

1. This Gospel treats of the disciples and the fruits, which the Word of God develops in the world. It does not speak of the law nor of human institutions; but, as Christ himself says, of the Word of God, which he himself the sower preaches, for the law bears no fruit, just as little as do the institutions of men. Christ however sets forth here four kinds of disciples of the divine Word.

II. THE DISCIPLES OF THIS WORD

2. The first class of disciples are those who hear the Word but neither understand nor esteem it. And these are not the mean people in the world, but the greatest, wisest and the most saintly, in short they are the greatest part of mankind; for Christ does not speak here of those who persecute the Word nor of those who fail to give their ear to it, but of those who hear it and are students of it, who also wish to be called true Christians and to live in Christian fellowship with Christians and are partakers of baptism and the Lord's Supper. But they are of a carnal heart, and remain so, failing to appropriate the Word of God to themselves, it goes in one ear and out the other. Just like the seed along the wayside did not fall into the earth, but remained lying on the ground in the wayside, because the road was tramped hard by the feet of man and beast and it could not take root.

3. Therefore Christ says the devil cometh and taketh away the Word from their heart, that they may not believe and be saved. What power of Satan this alone reveals, that hearts, hardened through a worldly mind and life, lose the Word and let it go, so that they never understand or confess it; but instead of the Word of God Satan sends false teachers to tread it under foot by the doctrines of men. For it stands here written both that it was trodden under foot, and the birds of the heaven devoured it. The birds Christ himself interprets as the messengers of the devil, who snatch away the Word and devour it, which is done when he turns and blinds their hearts so that they neither understand nor esteem it, as St. Paul says in 2 Tim 4, 4: ”They will turn away their ears from the truth, and turn aside unto fables.” By the treading under foot of men Christ means the teachings of men, that rule in our hearts, as he says in Mt 5, 13 also of the salt that has lost its savor, it is cast out and trodden under foot of men; that is, as St. Paul says in 2 Th 2, 11, they must believe a lie because they have not been obedient to the truth.

4. Thus all heretics, fanatics and sects belong to this number, who understand the Gospel in a carnal way and explain it as they please, to suit their own ideas, all of whom hear the Gospel and yet they bear no fruit, yea, more, they are governed by Satan and are harder oppressed by human institutions than they were before they heard the Word. For it is a dreadful utterance that Christ here gives that the devil taketh away the Word from their hearts, by which he clearly proves that the devil rules mightily in their hearts, notwithstanding they are called Christians and hear the Word. Likewise it sounds terribly that they are to be trodden under foot, and must be subject unto men and to their ruinous teachings, by which under the appearance and name of the Gospel the devil takes the Word from them, so that they may never believe and be saved, but must be lost forever; as the fanatical spirits of our day do in all lands. For where this Word is not, there is no salvation, and great works or holy lives avail nothing, for with this, that he says: ”They shall not be saved,” since they have not the Word, he shows forcibly enough, that not their works but their faith in the Word alone saves, as Paul says to the Romans: ”It is the power of God unto salvation to every one that believeth.” Rom 1, 16.

5. The second class of hearers are those who receive the Word with joy, but they do not persevere. These are also a large multitude who understand the Word correctly and lay hold of it in its purity without any spirit of sect, division or fanaticism, they rejoice also in that they know the real truth, and are able to know how they may be saved without works through faith. They also know that they are free from the bondage of the law, of their conscience and of human teachings; but when it comes to the test that they must suffer harm, disgrace and loss of life or property, then they fall and deny it; for they have not root enough, and are not planted deep enough in the soil. Hence they are like the growth on a rock, which springs forth fresh and green, that it is a pleasure to behold it and it awakens bright hopes. But when the sun shines hot it withers, because it has no soil and moisture, and only rock is there. So these do; in times of persecution they deny or keep silence about the Word, and work, speak and suffer all that their persecutors mention or wish, who formerly went forth and spoke, and confessed with a fresh and joyful spirit the same, while there was, still peace and no heat, so that there was hope they would bear much fruit and serve the people. For these fruits are not only the works, but more the confession, preaching and spreading of the Word, so that many others may thereby be converted and the kingdom of God be developed.

6. The third class are those who hear and understand the Word, but still it falls on the other side of the road, among the pleasures and cares of this life, so that they also do nothing with the Word. And there is quite a large multitude of these; for although they do not start heresies, like the first, but always possess the absolutely pure Word, they are also not attacked on the left as the others with opposition and persecution; yet they fall on the right side, and it is their ruin that they enjoy peace and good days. Therefore they do not earnestly give themselves to the Word, but become indifferent and sink in the cares, riches and pleasures of this life, so that they are of no benefit to any one. Therefore they are like the seed that fell among the thorns. Although it is not rocky but good soil; not wayside but deeply plowed soil; yet, the thorns will not let it spring up, they choke it. Thus these have all in the Word that is needed for their salvation, but they do not make any use of it, and they rot in this life in carnal pleasures. To these belong those who hear the Word but do not bring under subjection their flesh. They know their duty but do it not, they teach but do not practice what they teach, and are this year as they were last.

7. The fourth class are those who lay hold of and keep the Word in a good and honest heart, and bring forth fruit with patience, those who hear the Word and steadfastly retain it, meditate upon it and act in harmony with it. The devil does not snatch it away, nor are they thereby led astray, moreover the heat of persecution does not rob them of it, and the thorns of pleasure and the avarice of the times do not hinder its growth; but they bear fruit by teaching others and by developing the kingdom of God, hence they also do good to their neighbor in love; and therefore Christ adds, ”they bring forth fruit with patience.” For these must suffer much on account of the Word, shame and disgrace from fanatics and heretics, hatred and jealousy with injury to body and property from their persecutors, not to mention what the thorns and the temptations of their own flesh do, so that it may well be called the Word of the cross; for he who would keep it must bear the cross and misfortune, and triumph.

8. He says: ”In honest and good hearts.” Like a field, that is without a thorn or brush, cleared and spacious, as a beautiful clean place: so a heart is also cleared and clean, broad and spacious, that is without cares and avarice as to temporal needs, so that the Word of God truly finds lodgment there. But the field is good, not only when it lies there cleared and level, but when it is also rich and fruitful, possesses soil and is productive, and not like a stony and gravelly field. Just so is the heart that has good soil and with a full spirit is strong, fertile and good to keep the Word and bring forth fruit with patience.

9. Here we see why it is no wonder there are so few true Christians, for all the seed does not fall into good ground, but only the fourth and small part; and that they are not to be trusted who boast they are Christians and praise the teaching of the Gospel; like Demas, a disciple of St. Paul, who forsook him at last, 2 Tim 4, 10; like the disciples of Jesus, who turned their backs to him. Jn 6, 66. For Christ himself cries out here: ”He that hath ears to hear, let him hear,” as if he should say: 0, how few true Christians there are; one dare not believe all to be Christians who are called Christians and hear the Gospel, more is required than that.

10. All this is spoken for our instruction, that we may not go astray, since so many misuse the Gospel and few lay hold of it aright. True it is unpleasant to preach to those who treat the Gospel so shamefully and even oppose it. For preaching is to become so universal that the Gospel is to be proclaimed to all creatures, as Christ says in Mk 16, 15: ”Preach the Gospel to the whole creation;” and Ps 19, 4: ”Their line is gone out through all the earth, and their words to the end of the world.” What business is it of mine that many do not esteem it? It must be that many are called but few are chosen. For the sake of the good ground that brings forth fruit with patience, the seed must also fall fruitless by the wayside, on the rock and among the thorns; inasmuch as we are assured that the Word of God does not go forth without bearing some fruit, but it always finds also good ground; as Christ says here, some seed of the sower falls also into good ground, and not only by the wayside, among the thorns and on stony ground. For whereever the Gospel goes you will find Christians. ”My word shall not return unto me void.” Is 55,11.

III. THE FRUIT OF THIS WORD

11. Here observe that Mk 4, 8 and Mt 13, 8 say the seed yielded fruit some thirty, some sixty and some a hundredfold, which according to all interpretations is understood Of three kinds of chastity, that of virgins, married persons and widows; and virgins are credited with a hundredfold of fruit, wedded persons with thirtyfold, the least of all, and widows with sixtyfold. But this is such coarse and corrupt talk that it is a sin and a shame that this interpretation has continued so long in Christendom and has been advocated by so many noted teachers, and criticised by none of them. In this one perceives how many wide-awake, well-armed and faithful teachers the church has had heretofore, and how one blindly believed another, and how God allowed many noted saints and people to play the fool so completely in these important matters pertaining to the soul that he warned us to believe no teacher, however saintly and great he may be, unless he comes with the pure Word of God.

12. First, it would be doing the Word of God injustice to hold that it brings forth no other fruit than chastity, since St. Paul boasts quite differently in Gal 5, 22. In brief, the Word of God accomplishes all good, it makes us wise, sensible, prudent, cautious, pious, kind, patient, faithful, discreet, chaste, etc. Hence this comment referring only to three kinds of chastity is wholly unchristian. The heathen and wicked people, who neither possess the Gospel nor persecute it, have also virgins, widows and married persons. Doubtless Anna and Caiaphas had been properly married. Thus there were virgins, widows and consorts before the Word of God; for virgins were born, and when the Gospel comes it finds virgins, widows and wives; the Gospel did not first make them virgins, widows or wives.

13. Secondly, thus marriage, virginity and widowhood are not fruits, nor virtues, nor good works; but three stations or states in life created and ordained by God, and are not creatures of our power. They are divine works and creations like all other creatures. For if it should be valid to interpret a station or state in life as good fruit, one would have to say the state of a lord, a servant, a man, a child and of officers was only fruit of the Gospel; in this way there would be no fruit at all left for the Gospel, since such states or callings are found everywhere regardless of the Gospel. But the chastity of virgins is paraded thus for the sake of a show, to the great danger and injury of immortal souls; just as if no virtue adorns a Christian but virginity.

14. I will say further, that chastity is a different and a far higher thing than virginity, and is nothing more than that a woman has never been under any obligation to a man. Besides, however, it is possible that a virgin has not only a desire and a passion for man, in harmony with the character and nature of her female body; but she must also be full of blood and life in order to bear children and multiply the race, for which God created her, and that creation is not her work but God's alone. Therefore that woman may not hinder God's work, nature as created by God must take its course, whether children be born or not. But chastity must indeed be a state of a woman's mind that has no or little desire for man, and has in her body also little or no seed to bear fruit or children.

15. Now it is generally the case that a married woman does not so often experience such desire and lust, such a flow of love or life; for she will be relieved of the same by or through her husband; and besides, where a virgin has only passion in the thoughts of her heart and in the seed of her body, a married woman has much displeasure mingled with the pleasure of her husband, so that to speak in common terms, the high and best chastity is in the married state, because in it is the least lust and passion, while the least chastity is in the state of virgins, because in it there is much more lust and passion. Therefore chastity is a virtue far above virginity; for we call a bride still a virgin, although she is indeed full of desire, passion and love for her bridegroom. Chastity waves high over all three states, over marriage, over widowhood and over virginity. But when God does not work wonders it sinks low and exists most in the married state and least in the state of virgins, and there are not three kinds of chastity, but three states of chastity.

16. True, when we consider virginity according to its outward appearance, it seems great that a woman restrains herself and never satisfies her desires with a man. But what does it help if persons restrain their passions longer without a man or a woman and then satisfy them more than with a man or woman? Is there not more unchastity where there is greater lust, love, lewdness and sensation than where there is less? Therefore to calculate according to the amount of lust and sensation, as unchastity should be considered, virginity is more unchaste than the state of marriage. This is very apparent among prostitutes, who are virgins and yet are very forward and obscene, and cherish greater thoughts of the sin than the sin itself is. In short, I wonder if there is a virgin twenty years of age, who has a healthy, perfect female body.

17. This is enough concerning chastity, that we know how the fruits of the Word must be understood differently and in a wider sense than pertaining to chastity, and be applied especially to the fruits, by which many are converted and come to the knowledge of the truth. For although works are also called fruits, yet Christ speaks here especially of the fruits the seed of the Word brings forth in hearts that become enlightened, believing, happy and wise in Christ, as St. Paul says in Rom 1, 13: ”That I might have some fruit in you also, even as in the rest of the Gentiles;” and Col 1, 6: ”Even as the Gospel is also in all the world bearing fruit and increasing, as it doth in you also;” that is, many will be made alive through the Gospel, delivered from their sins and be saved; for it is the characteristic work of the Gospel, as the Word of life, grace and salvation to release from sin, death and Satan. In harmony with this fruit follow the fruits of the Spirit, the good works of patience, love, faithfulness, etc.

18. Now that some seed brings forth thirty, some sixty, and some a hundred fold, means that more people will be converted in some places than in others, and one apostle and minister may preach farther and more than another; for the people are not everywhere alike numerous and do not report the same number of Christians, and one minister may not preach as many sermons or cover as great a territory as another, which God foresaw and ordained. To the words of St. Paul, who preached the farthest and the most, we may indeed ascribe the hundredfold of fruit; although he was not a virgin.

IV. WHY CHRIST CALLS THE DOCTRINE CONCERNING THE DISCIPLES AND THE FRUITS OF THE WORD A MYSTERY

19. But what does it mean when he says: ”Unto you it is given to know the mysteries of the kingdom of God”, etc.? What are the mysteries? Shall one not know them, why then are they preached? A ”mystery” is a hidden secret, that is not known: and the ”mysteries of the kingdom of God” are the things in the kingdom of God, as for example Christ with all his grace, which he manifests to us, as Paul describes him; for he who knows Christ aright understands what God's kingdom is and what is in it. And it is called a mystery because it is spiritual and secret, and indeed it remains so, where the Spirit does not reveal it. For although there are many who see and hear it, yet they do not understand it. Just as there are many who preach and hear Christ, how he offered himself for us; but all that is only upon their tongue and not in their heart; for they themselves do not believe it, they do not experience it, as Paul in 1 Cor 2, 14 says: ”The natural man receiveth not the things of the Spirit of God!” Therefore Christ says here: ”Unto you it is given”, the Spirit gives it to you that you not only hear and see it, but acknowledge and believe it with your heart. Therefore it is now no longer a mystery to you. But to others who hear it as well as you, and have no faith in their heart, they see and understand it not; to them it is a mystery and it will continue unknown to them, and all that they hear is only like one hearing a parable or a dark saying. This is also proved by the fanatics of our day, who know so much to preach about Christ; but as they themselves do not experience it in their heart, they rush ahead and pass by the true foundation of the mystery and tramp around with questions and rare foundlings, and when it comes to the test they do not know the least thing about trusting in God and finding in Christ the forgiveness of their sins.

20. But Mark says, 4, 33, Christ spake therefore to the people with parables, that they might understand, each according to his ability. How does that agree with what Matthew says, 13, 13-14: He spake therefore unto them in parables, because they did not understand? It must surely be that Mark wishes to say that parables serve to the end that they may get a hold of coarse, rough people, although they do not indeed understand them, yet later, they may be taught and then they know: for parables are naturally pleasing to the common people, and they easily remember them since they are taken from common every day affairs, in the midst of which the people live. But Matthew means to say that these parables are of the nature that no one can understand them, they may grasp and hear them as often as they will, unless the Spirit makes them known and reveals them. Not that they should preach that we shall not understand them; but it naturally follows that wherever the Spirit does not reveal them, no one understands them. However, Christ took these words from Is 6, 9-10, where the high meaning of the divine foreknowledge is referred to, that God conceals and reveals to whom he will and whom he had in mind from eternity.

Sunday before Lent;

1 Corinthians 13:1-13

PAUL'S PRAISE OF CHRISTIAN LOVE.

1Co 13:1-13

Though I speak with the tongues of men and of angels, and have not charity, I am become as sounding brass, or a tinkling cymbal. And though I have the gift of prophecy, and understand all mysteries, and all knowledge; and though I have all faith, so that I could remove mountains, and have not charity, I am nothing. And though I bestow all my goods to feed the poor, and though I give my body to be burned, and have not charity, it profiteth me nothing. Charity suffereth long, and is kind; charity envieth not; charity vaunteth not itself, is not puffed up, Doth not behave itself unseemly, seeketh not her own, is not easily provoked, thinketh no evil; Rejoiceth not in iniquity, but rejoiceth in the truth; Beareth all things, believeth all things, hopeth all things, endureth all things. Charity never faileth: but whether there be prophecies, they shall fail; whether there be tongues, they shall cease; whether there be knowledge, it shall vanish away. For we know in part, and we prophesy in part. But when that which is perfect is come, then that which is in part shall be done away. When I was a child, I spake as a child, I understood as a child, I thought as a child: but when I became a man, I put away childish things. For now we see through a glass, darkly; but then face to face: now I know in part; but then shall I know even as also I am known. And now abideth faith, hope, charity, these three; but the greatest of these is charity.

Paul's purpose in this chapter is to silence and humble haughty Christians, particularly teachers and preachers. The Gospel gives much knowledge of God and of Christ, and conveys many wonderful gifts, as Paul recounts in Romans 12 and in First Corinthians 12. He tells us some have the gift of speaking, some of teaching, some of Scripture exposition; others of ruling; and so on. With Christians are great riches of spiritual knowledge, great treasures in the way of spiritual gifts. Manifest to all is the meaning of God, Christ, conscience, the present and the future life, and similar things. But there are to be found few indeed who make the right use of such gifts and knowledge; who humble themselves to serve others, according to the dictates of love. Each seeks his own honor and advantage, desiring to gain preferment and precedence over others.

2.. We see today how the Gospel has given to men knowledge beyond anything known in the world before, and has bestowed upon them new capabilities. Various gifts have been showered upon and distributed among them which have redounded to their honor. But they go on unheeding. No one takes thought how he may in Christian love serve his fellow-men to their profit. Each seeks for himself glory and honor, advantage and wealth. Could one bring about for himself the distinction of being the sole individual learned and powerful in the Gospel, all others to be insignificant and useless, he would willingly do it; he would be glad could he alone be regarded as Mister Smart. At the same time he affects deep humility, great self-abasement, and preaches of love and faith. But he would take it hard had he, in practice, to touch with his little finger what he preaches. This explains why the world is so filled with fanatics and schismatics, and why every man would master and outrank all others. Such as these are haughtier than those that taught them. Paul here attacks these vainglorious spirits, and judges them to be wholly insignificant, though their knowledge may be great and their gifts even greater, unless they should humble themselves and use their gifts in the service of others. To these coarse and mean people he addresses himself with a multitude of words and a lengthy discourse, a subject he elsewhere disposes of in a few words; for instance, where he says (Phil 2, 3-4), ”In lowliness of mind each counting others better than himself; not looking each of you to his own things, but each of you also to the things of others.” By way of illustration, he would pass sentence upon himself should he be thus blameworthy; this more forcibly to warn others who fall far short of his standing. He says,

”If I speak with the tongues of men and of angels.”

4. That is, though I had ability to teach and to preach with power beyond that of any man or angel, with words of perfect charm, with truth and excellence informing my message – though I could do this, ”but have not love [charity],” and only seek my own honor and profit and not my neighbor's, ”I am become sounding brass, or a clanging cymbal.” In other words, ”I might, perhaps, thereby teach others something, might fill their ears with sound, but before God I would be nothing.” As a clock or a bell has not power to hear its own sound, and does not derive benefit from its stroke, so the preacher who lacks love cannot himself understand anything he says, nor does he thereby improve his standing before God. He has much knowledge, indeed, but because he fails to place it in the service of love, it is the quality of his knowledge that is at fault. I Cor 8, 1-12. Far better he were dumb or devoid of eloquence, if he but teach in love and meekness, than to speak as an angel while seeking but his own interests.

”And if I have the gift of prophecy.”

5. According to chapter 14, to prophesy is to be able, by the Holy Spirit's inspiration, correctly to understand and explain the prophets and the Scriptures. This is a most excellent gift. To ”know mysteries” it to be able to apprehend the spiritual meaning of the Scriptures, or its allegorical references, as Paul does where (Gal 4, 24-31) he makes Sarah and Hagar representative of the two covenants, and Isaac and Ishmael of the two peoples – the Jews and the Christians. Christ does the same (Jn 3, 14) when he makes the brazen serpent of Moses typical of himself on the cross; again, when Isaac, David, Solomon and other characters of sacred history appear as figures of Christ. Paul calls it ”mystery” – this hidden, secret meaning beneath the primary sense of the narrative. But ”knowledge” is the understanding of practical matters, such as Christian liberty, or the realization that the conscience is not bound. Paul would say, then: ”Though one may understand the Scriptures, both in their obvious and their hidden sense; though he may know all about Christian liberty and a proper conversation; yet if he have not love, if he does not with that knowledge serve his neighbor, it is all of no avail whatever; in God's sight he is nothing.”

6. Note bow forcibly yet kindly Paul restrains the disgraceful vice of vainglory. He disregards even those exalted gifts, those gifts of exceeding refinement, charm and excellence, which naturally produce pride and haughtiness though they command the admiration and esteem of men. Who would not suppose the Holy Spirit to dwell visibly where such wisdom, such discernment of the Scriptures, is present? Paul's two epistles to the Corinthians are almost wholly directed against this particular vice, for it creates much mischief where it has sway. In Titus 1, 7, he names first among the virtues of a bishop that he be ”non superbus,” not haughty. In other words that he does not exalt himself because of his office, his honor and his understanding, and despise others in comparison. But strangely Paul says, ”If I have all faith, so as to remove mountains, but have not love, I am nothing.”

LOVE THE SPIRIT'S FRUIT RECEIVED BY FAITH

7. We hold, and unquestionably it is true, that it is faith which justifies and cleanses. Rom 1, 17; 10, 10; Acts 15, 9. But if it justifies and purifies, love must be present. The Spirit cannot but impart love together with faith. In fact, where true faith is, the Holy Spirit dwells; and where the Holy Spirit is, there must be love and every excellence. How is it, then, Paul speaks as if faith without love were possible? We reply, this one text cannot be understood as subverting and militating against all those texts which ascribe justification to faith alone. Even the sophists have not attributed justification to love, nor is this possible, for love is an effect, or fruit, of the Spirit, who is received through faith.

8. Three answers may be given to the question. First, Paul has not reference here to the Christian faith, which is inevitably accompanied by love, but to a general faith in God and his power. Such faith is a gift; as, for instance, the gift of tongues, the gift of knowledge, of prophecy, and the like. There is reason to believe Judas performed miracles in spite of the absence of Christian faith, according to John 6, 70: ”One of you is a devil.” This general faith, powerless to justify or to cleanse, permits the old man with his vices to remain, just as do the gifts of intellect, health, eloquence, riches.

9. A second answer is: Though Paul alludes to the true Christian faith, he has those in mind who have indeed attained to faith and performed miracles with it, but fall from grace through pride, thus losing their faith. Many begin but do not continue. They are like the seed in stony ground. They soon fall from faith. The temptations of vainglory are mightier than those of adversity. One who has the true faith and is at the same time able to perform miracles is likely to seek and to accept honor with such eagerness as to fall from both love and faith.

10. A third answer is: Paul in his effort to present the necessity of love, supposes an impossible condition. For instance, I might express myself in this way: ”Though you were a god, if you lacked patience you would be nothing.” That is, patience is so essential to divinity that divinity itself could not exist without it, a proposition necessarily true. So Paul's meaning is, not that faith could exist without love, but on the contrary, so much is love an essential of faith that even mountain-moving faith would be nothing without love, could we separate the two even in theory. The third answer pleases me by far the best, though I do not reject the others, particularly the first. For Paul's very first premise is impossible – ”if I speak with the tongues of angels.” To speak with an angelic tongue is impossible for a human being, and he clearly emphasizes this impossibility by making a distinction between the tongues of men and those of angels. There is no angelic tongue; while angels may speak to us in a human tongue men can never speak in those of angels.

11. As we are to understand the first clause – 'If I speak with the tongues of angels” – as meaning, Were it as possible as it is impossible for me to speak with the tongues of angels; so are we to understand the second clause ”If I have all faith, so as to remove mountains” – to mean, Were it as possible as it is impossible to have such faith. Equally impossible is the proposition of understanding all mysteries, and we must take it to mean, Were it possible for one to understand all mysteries, which, however, it is not. John, in the last chapter of his Gospel, asserts that the world could not contain all the books which might be written concern ing the things of the kingdom. For no man can ever fathom the depths of these mysteries. Paul's manner of expressing himself is but a very common one, such as: ”Even if I were a Christian, if I believed not in Christ I would be nothing”; or, ”Were you even a prince, if you neither ruled men nor possessed property you would be nothing.”

”And if I bestow all my goods to feed the poor.”

12. In other words, ”Were I to perform all the good works on earth and yet had not charity- having sought therein only my own honor and profit and not my neighbor's – I would nevertheless be lost.” In the performance of external works so great as the surrender of property and life, Paul includes all works possible of performance, for he who would at all do these, would do any work. Just so, when he has reference to tongues he includes all good words and doctrines; and in prophecy, understanding and faith he comprises all wisdom and knowledge. Some may risk body and property for the sake of temporal glory. So Romans and pagans have done; but as love was lacking and they sought only their own interests, they practically gave nothing. It being generally impossible for men to give away all their property, and their bodies to be burned, the meaning must ”Were it possible for me to give all my goods to the poor, and my body to be burned.”

13. The false reasoning of the sophists will not stand when they maliciously deduct from this text the theory that the Christian faith is not effectual to blot out sin and to justify. They say that before faith can justify it must be garnished with love; but justification and its distinctive qualities as well are beyond their ken. Justification of necessity precedes love. One does not love until he has become godly and righteous. Love does not make us godly, but when one has become godly love is the result. Faith, the Spirit and justification have love as effect and fruitage, and not as mere ornament and supplement. We maintain that faith alone justifies and saves. But that we may not deceive ourselves and put our trust in a false faith, God requires love from us as the evidence of our faith, so that we may be sure of our faith being real faith.

THE NATURE OF CHRISTIAN LOVE.

”Love suffereth long, and is kind.”

14. Now Paul begins to mention the nature of love, enabling us to perceive where real love and faith are to be found. A haughty teacher does not possess the virtues the apostle enumerates. Lacking these, however many gifts the haughty have received through the Gospel, they are devoid of love. First, love ”suffereth long.” That is, it is patient; not sudden and swift to anger, not hasty to exercise revenge, impatience or blind rage. Rather it bears in patience with wicked and the infirm until they yield. Haughty teachers can only judge, condemn and despise others, while justifying and exalting themselves.

15. Second, love is ”kind.” In other words, it is pleasant to deal with; is not of forbidding aspect; ignores no one; is kind to all men, in words, acts and attitude.

16. Third, love ”envieth not” – is not envious nor displeased at the greater prosperity of others; grudges no one property or honor. Haughty teachers, however, are envious and unkind. They begrudge everyone else both honor and possessions. Though with their lips they may pretend otherwise, these characteristics are plainly visible in their deeds.

17. Fourth, love ”vaunteth not itself.” It is averse to knavery, to crafty guile and double- dealing. Haughty and deceptive spirits cannot refrain from such conduct, but love deals honestly and uprightly and face to face.

18. Fifth, love is not ”puffed up,” as are false teachers, who swell themselves up like adders.

19. Sixth, love ”doth not behave itself unseemly” after the manner of the passionate, impatient and obstinate, those who presume to be always in the right, who are opposed to all men and yield to none, and who insist on submission from every individual, otherwise they set the world on fire, bluster and fume, shriek and complain, and thirst for revenge. That is what such inflating pride and haughtiness of which we have just spoken lead to.

20. Seventh, love ”seeketh not her own.” She seeks not financial advancement; not honor, profit, ease; not the preservation of body and life. Rather she risks all these in her is no such thing as the Church of Christ nor as true Christians. Many erring spirits, especially strong pretenders to [ed. the text abruptly ends here]

21. Eighth, love ”is not [easily] provoked” by wrong and ingratitude; it is meek. False teachers can tolerate nothing; they seek only their own advantage and honor, to the injury of others.

22. Ninth, love ”taketh not account of [thinketh no] evil.” It is not suspicious; it puts the best construction on everything and takes all in good faith. The haughty, however, are immeasurably suspicious; always solicitous not to be underrated, they put the worst construction on everything, as Joab construed Abner's deeds. 2 Sam 3, 25. This is a shameful vice, and they who are guilty of it are hard to handle.

23. Tenth, love ”rejoiceth not in unrighteousness [iniquity].” The words admit of two interpretations: First, as having reference to the delight of an individual in his own evil doings. Solomon (Prov 2, 14) speaks of those who ”rejoice to do evil.” Such must be either extremely profligate and shameless, characters like harlots and knaves; or else they must be hypocrites, who do not appreciate the wickedness of their conduct; characters like heretics and schismatics, who rejoice when their knavery succeeds under the name of God and of the truth. I do not accept this interpretation, but the other. Paul's meaning is that false teachers are malicious enough to prefer to hear, above all things, that some other does wrong, commits error and is brought to shame; and their motive is simply that they themselves may appear upright and godly. Such was the attitude of the pharisee toward the publican, in the Gospel. But love's compassion reaches far beyond its own sins, and prays for others.

24. Eleventh, love ”rejoiceth with [in] the truth.” Here is evidence that the preceding phrase is to be taken as having reference to malicious rejoicing at another's sin and fall. Rejoicing in the truth is simply exulting in the right-doing and integrity of another. Similarly, love is grieved at another's wrong-doing. But to the haughty it is an affliction to learn of uprightness in someone else; for they imagine such integrity detracts from their own profit and honor.

25. Twelfth, love ”beareth all things.” It excuses every failing in all men, however weak, unjust or foolish one may be apparently, and no one can be guilty of a wrong too great for it to overlook. But none can do right in the eyes of the haughty, who ever find something to belittle and censure as beyond toleration, even though they must hunt up an old fence to find the injury.

26. Thirteenth, love ”believeth all things.” Paul does not here allude to faith in God, but to faith in men. His meaning is: Love is of decidedly trustful disposition. The possessor of it believes and trusts all men, considering them just and upright like himself. He anticipates no wily and crooked dealing, but permits himself to be deceived, deluded, flouted, imposed upon, at every man's pleasure, and asks, ”Do you really believe men so wicked?” He measures all other hearts by his own, and makes mistakes with utmost cheerfulness. But such error works him no injury. He knows God cannot forsake, and the deceiver of love but deceives himself. The haughty, on the contrary, trust no one, will believe none, nor brook deception.

27. Fourteenth, love ”hopeth all things.” Love despairs of no man, however wicked he may be. It hopes for the best. As implied here, love says, ”We must, indeed, hope for better things.” It is plain from this that Paul is not alluding to hope in God. Love is a virtue particularly representing devotion to a neighbor; his welfare is its goal in thought and deed. Like its faith, the hope entertained by love is frequently misplaced, but it never gives up. Love rejects no man; it despairs of no cause. But the proud speedily despair of men generally, rejecting them as of no account.

28. Fifteenth, love ”endureth all things.” It endures whatever harm befalls, whatever injury it suffers; it endures when its faith and hope in men have been misplaced; endures when it sustains damage to body, property or honor. It knows that no harm has been done since it has a rich God. False teachers, however, bear with nothing, least of all with perfidy and the violation of plighted faith.

29. Sixteenth, love never faileth; that means, it abides forever, also in the life to come. It never gives up, never permits itself to be hindered or defeated by the wickedness or ingratitude of men, as do worldly individuals and false saints, who, immediately on perceiving contempt or ingratitude, draw back, unwilling to do further good to any, and, rendering themselves quite inhuman, become perfect misanthropes like Timon in his reputation among the Greeks. Love does not do so. It permits not itself to be made wicked by the wickedness of men, nor to be hindered in well-doing. It continues to do good everywhere, teaching and admonishing, aiding and serving, notwithstanding its services and benefits must be rewarded, not by good, but by evil. Love remains constant and immovable; it continues, it endures, in this earthly life and also in the life to come. The apostle adds, ”Whether there be prophecies, they shall be done away; whether there be tongues, they shall cease; whether there be knowledge, it shall be done away.” Love he commends above all other endowments, as a gift that can never pass, even in the life to come. Those other gifts, the boast of the false apostles, are bestowed only for this present life, to serve in the administering of the ministerial office. Prophecy, tongues, knowledge, all must cease; for in yonder life each individual will himself perceive perfectly and there will be no need for one to teach another. Likewise, all differences, all inequalities, shall be no more. No knowledge and no diversity of gifts is necessary; God himself will be all in every soul. I Cor 15, 28.

30. Here Paul gives utterance to the distinction between the life of faith here below and that heavenly life of divine vision. He would teach that we have in this life and the other the same possession, for it is the same God and the same treasures which we have here by faith and there by sight. In the objects themselves there is no difference; the difference consists in our knowledge. We have the same God in both lives, but in different manner of possession. The mode of possessing God in this life is faith. Faith is an imperfect, obscure vision, which makes necessary the Word, which, in turn, receives vogue through the ministry, tongues and prophecy. Without the Word, faith cannot live. But the mode of possessing God in the future life is not faith but sight. This is perfect knowledge, rendering unnecessary the Word, and likewise preaching, tongues and prophecy. These, then, must pass. Paul continues,

”We know in part, and we prophesy in part.”

31. ”We know in part”; that is, in this life we know imperfectly, for it is of faith and not of sight. And we ”prophesy in part”; that is, imperfectly, for the substance of our prophecy is the Word and preaching. Both knowledge and prophecy, however, reveal nothing short of what the angels see – the one God. ”But when that which is perfect is come, that which is in part shall be done away.” He proves this by way of illustration and contrasts the child with the man. To children, who are yet weak, play is a necessity; it is a substitute for office and work. Similarly, we in the present life are far too frail to behold God. Until we are able, it is necessary that we should use the medium of Word and faith, which are adapted to our limitations.

”For now we see in a mirror [through a glass] darkly; but then face to face.”

32. Faith, Paul tells us, is like a mirror, like a riddle. The actual face is not in the glass; there is but the image of it. Likewise, faith gives us, not the radiant countenance of eternal Deity, but a mere image of him, an image derived through the Word. As a dark riddle points to something more than it expresses, so faith suggests something clearer than that which it perceives. But in the life to come, mirror and riddle, faith and its demonstration, shall all have ceased to be. God's face and our own shall be mutually and clearly revealed. Paul says, ”Now I know in part; but then shall I know fully even as also I was fully known [know even also as I am known].” That is, God now knows me perfectly, clearly and plainly; no dark veil is upon myself. But as to him, a dark veil hides him from me. With the same perfect clearness wherewith he now knows me, I shall then know him – without a veil. The veil shall be taken away, not from him, but from me; for upon him is no veil.

THE GREATEST CHRISTIAN VIRTUE IS LOVE.

”But now abideth faith, hope, love, these three; and the greatest of these is love.”

33. The sophists have transgressed in a masterly manner as regards this verse. They have made faith vastly inferior to love because of Paul's assertion that love is greater than faith and greater than hope. As usual, their mad reason blindly seizes upon the literal expression. They hack a piece out of it and the remainder they ignore. Thus they fail to understand Paul's meaning; they do not perceive that the sense of Paul concerning the greatness of love is expressed both in the text and the context. For surely it cannot be disputed that the apostle is here referring to the permanent or temporary character respectively of love and other gifts, and not to their rank or power. As to rank, faith only, but the Word, surpasses love; for the Word is the power of God unto salvation to all that believe. Rom 1,16. Yet the Word must pass. But though love is the fruit of the Word and its effect, it shall never be abolished. Faith possesses God himself. It possesses and can accomplish things; yet it must cease. Love gives and blesses the neighbor, as a result of faith, and it shall never be done away.

34. Now, Paul's statement that love is greater than faith and hope is intended as an expression of the permanence, or eternal duration, of love. Faith, being limited as to time comparison with love, ranks beneath it for the reason this temporary duration. With the same right I might say that the kingdom of Christ is greater upon earth than Christ. Thereby I do not mean that the Church in itself better and of higher rank than Christ, but merely that covers a greater part of the earth than he compassed; he was here but three years and those he spent in a limited sphere, whereas his kingdom has been from the beginning and is coextensive with the earth. In this sense, love is longer and broader than either faith or hope. Faith deals with God merely in the heart and in this life, whereas relations of love both to God and the whole world are eternal. Nevertheless, as Christ is immeasurably better and higher and more precious than the Christian Church, though we behold him moving in smaller limits and as a mere individual, so is faith better, higher and more precious than love, though its duration is limited and it has God alone for its object.

35. Paul's purpose in thus extolling love is to deal a blow to false teachers and to bring to naught their boasts about faith and other gifts when love is lacking. His thought is: ”If ye possess not love, which abides fore, all else whereof ye boast being perishable, ye will perish with it. While the Word of God, and spiritual gifts, are eternal, yet the external office and proclamation of Word, and likewise the employment of gifts in their variety shall have an end, and thus your glory and pride shall become as ashes.” So, then, faith justifies through the Word and produces love. But while both Word and faith shall pass, righteousness and love, which they effect, abide forever; just as a building erected by the aid of scaffolding remains after the scaffolding has been removed.

36. Observe how small the word ”love” and how easily uttered! Who would have thought to find so much precious virtue and power ascribed by Paul to this one excellence as counterpart of so much that is evil? This is, I imagine, magnifying love, painting love. It is a better discourse on virtue and vice than are the heathen writings. The model the apostle presents should justly shame the false teachers, who talk much of love but in whom not one of the virtues he mentions is found. Every quality of love named by him means false teachers buffeted and assaulted. Whenever he magnifies love and characterizes her powers, he invariably makes at the same time a thrust at those who are deficient in any of them. Well may we, then, as he describes the several features, add the comment ”But you do very differently.”

37. It is passing strange that teachers devoid of love should possess such gifts as Paul has mentioned here, viz., speaking with tongues, prophesying, understanding mysteries; that they should have faith, should bestow their goods and suffer themselves to be burned. For we have seen what abominations ensue where love is lacking; such individuals are proud, envious, puffed up, impatient, unstable, false, venomous, suspicious, malicious, disdainful, bitter, disinclined to service, distrustful, selfish, ambitious and haughty. How can it consistently be claimed that people of this stamp can, through faith, remove mountains, give their bodies to be burned, prophesy, and so on? It is precisely as I have stated. Paul presents an impossible proposition, implying that since they are devoid of love, they do not really possess those gifts, but merely assume the name and appearance. And in order to divest them of those he admits for the sake of argument that they are what in reality they are not.

Quinquagesima Sunday;

Luke 18:31-43

Luk 18:31-43

Then he took unto him the twelve, and said unto them, Behold, we go up to Jerusalem, and all things that are written by the prophets concerning the Son of man shall be accomplished. For he shall be delivered unto the Gentiles, and shall be mocked, and spitefully entreated, and spitted on: And they shall scourge him, and put him to death: and the third day he shall rise again. And they understood none of these things: and this saying was hid from them, neither knew they the things which were spoken. And it came to pass, that as he was come nigh unto Jericho, a certain blind man sat by the way side begging: And hearing the multitude pass by, he asked what it meant. And they told him, that Jesus of Nazareth passeth by. And he cried, saying, Jesus, thou Son of David, have mercy on me. And they which went before rebuked him, that he should hold his peace: but he cried so much the more, Thou Son of David, have mercy on me. And Jesus stood, and commanded him to be brought unto him: and when he was come near, he asked him, Saying, What wilt thou that I shall do unto thee? And he said, Lord, that I may receive my sight. And Jesus said unto him, Receive thy sight: thy faith hath saved thee. And immediately he received his sight, and followed him, glorifying God: and all the people, when they saw it, gave praise unto God.

I. THE SUFFERINGS OF CHRIST

1. This Gospel presents to us again the two thoughts of faith and love, both in that Christ says he must go up to Jerusalem and suffer crucifixion; and in that Christ serves and helps the blind man. By the first thought, that of faith, it is proved that the Scriptures are not fulfilled except by Christ's sufferings; also that the Scriptures speak of no other theme than of Christ, and they treat only of Christ, who must fulfil the Scriptures by his death. But if his death must do this, then our death will add nothing to that end; for our death is a sinful and a cursed death. However, if our death be sin and cursed, which is the highest and severest suffering and misfortune, what can our suffering and death merit? And since our sufferings are nothing and are lost, what can our good works do, in view of the fact that suffering is always nobler and better than doing good works? Christ alone must be supreme here and faith must firmly lay hold of him.

2. But Christ spoke these words before be finished his passion, when on his way to go up to Jerusalem at the time of the Easter festivities, when the disciples least expected to witness his sufferings, and instead anticipated a joyful occasion at the Feast of the Passover. These words Christ spoke for the purpose that his disciples might later grow stronger in their faith, when they recalled that he had before told them, that he had voluntarily offered himself as a sacrifice, and that he was not crucified by the power or strategy of his enemies, the Jews. Long before Isaiah also had prophesied that Christ would voluntarily and cheerfully give himself as a sacrifice, Is 53, 3-7; and the angel also on Easter morning, Lk 24,6, admonishes the women to call to mind what he here utters, in order that they might be assured and the firmer believe how he suffered thus willingly in our behalf.

3. And this is the true foundation, thoroughly to know Christ's passion, when we not only understand and lay hold of Christ's sufferings, but also of his heart and will in those sufferings, for whoever views his sufferings in a way that they do not see his will and heart in them, must be more terrified before them than they are made to rejoice on account of them. But if one sees Christ's will and heart in his passion, they cause true comfort, assurance and pleasure in Christ. Therefore Ps 40, 7-8 also praises this will of God and of Christ: ”In the roll of the book it is written of me: I delight to do thy will, 0, my God.” The Epistle to the Hebrews says on this point: ”By which will we have been sanctified;” Heb 10, 10; it does not say: Through the suffering and blood of Christ, which is also true, but through the will of God and of Christ, that they both were of one will, to sanctify us through the blood of Christ. This will to suffer he shows here in this Gospel when be first announced that he would go up to Jerusalem and allow them to crucify him; as if he had said, look into my heart and see that I do all willingly, freely and cheerfully, in order that it may not terrify nor shock you when you shall now soon see it, and you think I do it reluctantly, I must do it, I am forsaken, and the power of the Jews force me to it.

4. ”But the disciples understood none of these things,” says Christ, ”And this saying was hid from them.” That is as much as to say: Reason, flesh and blood, cannot understand it nor grasp that the Scriptures should say how the Son of man must be crucified; much less does reason understand that this is Christ's will and he does it cheerfully; for it does not believe it is necessary for him to suffer for us, it will deal directly with God through its own good works. But God must reveal it in their hearts by his Spirit more than is proclaimed by words into their ears; yea, even those to whom the Spirit reveals it in their hearts believe it with difficulty and must struggle with it. Such a great and wonderful thing it is that the Son of man died the death of the cross willingly and cheerfully to fulfil the Scriptures, that is, for our welfare; it is a mystery and it remains a mystery.

5. From this it now follows how foolish they act who teach that people should patiently bear their sufferings and death in order to atone for their sins and obtain grace; and especially those who comfort such, who should be put out of the way by the civil law and the sentence of death, or who are to die in other ways; and pretend that if they suffer willingly all their sins will consequently be forgiven them. Such persons only mislead the people for they bury out of sight Christ and his death upon whom our comfort is founded, and bring the people to a false confidence in their own suffering and death. This is the worst of all things a man can experience at the end of his life, and by it he is led direct into perdition. But you learn and say: Whose death! Whose patience! My death is nothing; I will not have it nor hear of it for my consolation. Christ's suffering and death are my consolation, upon it I rely for the forgiveness of my sins; but my own death I will suffer, to the praise and honor of my God, freely and gratuitously, and for the advantage and profit of my neighbor, and in no way whatever depend upon it to avail anything in my own behalf before God.

6. It is indeed one thing to die boldly and fearlessly, or to suffer death patiently, or to bear other pain willingly; and another thing to atone for sin by such death and sufferings, and thus obtain grace from God. The first the heathen have done, and many reckless villains and rough people still do; but the other is a poisonous addition, devised by Satan, like all other lies, by which he founds our trust and consolation upon our own doings, and works, against which we are to guard. For as firmly as I should resist one, who teaches me to enter a monastery, when I wish to be saved; so firmly should I also oppose any who would in my last hour point me to my own death and suffering for consolation and hope, as if they would help to wash away my sins. For both deny God and his Christ, blaspheme his grace and pervert his Gospel. They, however, do much better who hold a crucifix before the dying and admonish them of Christ's death and sufferings.

7. I must relate an example and experience that is in point here and is not to be despised. There was once a good hermit, reared in this faith of human merit, who was called upon to comfort a man of prominence upon his death bed, and he approached the sick man dauntlessly and consoled him thus: My dear friend, only suffer death patiently and willingly and I will pledge you my soul you will be a child of eternal life. Well, he promised him he would do so, and he passed away by death with this comfort. But three days later the hermit himself became sick unto death, when the true teacher, Rev. Reuling, came and opened his eyes so that he saw what he had done and taught, and he lay until he died and lamented that he had given such counsel and consolation: 0, woe is me, what have I advised! Frivolous people laughed at him that he failed to do as he had taught others to do; he offered another the pledge of his own soul that he might die in peace and he himself now sinks in despair not only before death, but also at the advice he so confidently had given and now so publicly rebuked and recalled. But God surely said to him that which is written in Lk 4, 23: ”Physician, heal thyself;” and another passage, Lk 12,:21; ”So is he that layeth up treasures for himself, and is not rich toward God.” For here surely the blind led the blind and both fell into the ditch, and both were condemned. Lk 6, 39. The first, because he died trusting in his own patient suffering and death, the other, because he despaired of God's grace and had not acknowledged it, and besides he also thought, had he not committed sin, he would have departed this life saved; and in both Christ remained unknown and was denied. On this point some books are misleading, in which the sayings also of St. Augustine and others are sounded forth, how death is only a door to life and a medicine against sin; for they do not see that these words are to be understood as referring to Christ's death and sufferings. But simple and plain as this example is, it teaches us in a masterly manner how no work, no human suffering, no death can help us or stand before God. For one cannot indeed deny here that the first did the highest work, namely, suffered death with patience, in which free will did its best; and yet he was lost as the other who confessed and clearly proved by his despair. And whoever will not believe these two examples must find it out by experience for himself.

8. The above is said concerning faith in the sufferings of Christ. As he now offered himself for us, we should also follow the same example of love, and offer ourselves for the welfare of our neighbor, with all we have. We have spoken sufficiently on other occasions that Christ is to be preached in these two ways; but it is talk that no one desires to understand; the Word is hid from them; for ”the natural man receiveth not the things of the Spirit of God.” 1 Cor 2, 14.

II. THE FAITH AND LOVE OF THE BLIND MAN

9. The second part of our Gospel treats of the blind man, in which we see beautifully and clearly illustrated both the love in Christ to the blind man and the faith of the blind man in Christ. At present we will briefly consider the faith of the blind man.

10. First, he hears that Christ was passing by, he had also heard of him before, that Jesus of Nazareth was a kind man, and that he helps every one who only calls upon him. His faith and confidence in Christ grew out of his hearing; so he did not doubt but that Christ would also help him. But such faith in his heart he would not have been able to possess had he not heard and known of Christ; for faith does not come except by hearing.

11. Secondly, he firmly believes and doubts not but that it was true what he heard of Christ, as the following proves. Although he does not yet see nor know Christ, and although he at once knew him, yet he is not able to see or know whether Christ had a heart and will to help him; but he immediately believed, when he heard of him; upon such a noise and report he founded his confidence, and therefore be did not make a mistake.

12. Thirdly, in harmony with his faith, he calls on Christ and prays, as St. Paul in Rom 10, 13- 14 wrote: ”How then shall they call on him in whom they have not believed.” Also, ”Whoever shall call upon the name of the Lord shall be saved.”

13. Fourthly, he also freely confesses Christ and fears no one; his need constrains him to the point that he inquires for no one else. For it is the nature of true faith to confess Christ to be the only one who can and will help, while others are ashamed and afraid to do this before the world.

14. Fifthly, he struggles not only with his conscience, which doubtless moves him to think he is not worthy of such favor, but he also struggles with those who threatened him and urged him to keep quiet. They wished thereby to terrify his conscience and make him bashful, so that he should see his own unworthiness, and then despair. For wherever faith begins, there begin also war and conflict.

15. Sixthly, the blind man stands firm, presses through all obstacles and triumphs, he would not let the whole world sever him from his confidence, and not even his own conscience to do it. Therefore he obtained the answer of his prayer and received Christ, so that Christ stood and commanded him to be brought unto him, and he offered to do for him whatever he wished. So it goes with all who hold firmly only to the Word of God, close their eyes and ears against the devil, the world and themselves, and act just as if they and God were the only ones in heaven and on earth.

16. Seventhly he follows Christ, that is he enters upon the road of love and of the cross, where Christ is walking, does righteous works, and is of a good character and calling, refrains from going about with foolish works as work-righteous persons do.

17. Eighthly, he thanks and praises God, and offers a true sacrifice that is pleasing to God, Ps 50, 23: ”Whoso offereth the sacrifice of thanksgiving glorifieth me; and to him that ordereth his way aright will I show the salvation of God.”

18. Ninthly, he was the occasion that many others praised God, in that they saw what he did, for every Christian is helpful and a blessing to everybody, and besides be praises and honors God upon earth.

19. Finally, we see here how Christ encourages us both by his works and words. In the first place by his works, in that he sympathizes so strongly with the blind man and makes it clear, how pleasing faith is to him, so that Christ is at once absorbed with interest in the man, stops and does what the blind man desires in his faith. In the second place, that Christ praises his faith in words, and says: ”Thy faith hath made thee whole;” he casts the honor of the miracle from himself and attributes it to the faith of the blind man. The summary is: to faith is vouchsafed what it asks, and it is moreover our great honor before God.

20. This blind man represents the spiritually blind, the state of every man born of Adam, who neither sees nor knows the kingdom of God; but it is of grace that he feels and knows his blindness and would gladly be delivered from it. They are saintly sinners who feel their faults and sigh for grace. But he sits by the wayside and begs, that is, he sits among the teachers of the law and desires help; but it is begging, with works he must appear blue and help himself. The people pass him by and let him sit, that is the people of the law make a great noise and are heard among the teachers of good works, they go before Christ and Christ follows them. But when he heard Christ, that is, when a heart hears the Gospel of faith, it calls and cries, and has no rest until it comes to Christ. Those, however, who would silence and scold him are the teachers of works, who wish to quiet and suppress the doctrine and cry of faith; but they stir the heart the more. For the nature of the Gospel is, the more it is restrained the more progress it makes. Afterwards he received his sight, all his work and life are nothing but the praise and honor of God, and he follows Christ with joy, so that the whole world wonders and is thereby made better.

First Sunday in Lent;

2 Corinthians 6:1-10

An Entreaty to Live as Christians

2Co 6:1-10

We then, as workers together with him, beseech you also that ye receive not the grace of God in vain. (For he saith, I have heard thee in a time accepted, and in the day of salvation have I succoured thee: behold, now is the accepted time; behold, now is the day of salvation.) Giving no offence in any thing, that the ministry be not blamed: But in all things approving ourselves as the ministers of God, in much patience, in afflictions, in necessities, in distresses, In stripes, in imprisonments, in tumults, in labours, in watchings, in fastings; By pureness, by knowledge, by longsuffering, by kindness, by the Holy Ghost, by love unfeigned, By the word of truth, by the power of God, by the armour of righteousness on the right hand and on the left, By honour and dishonour, by evil report and good report: as deceivers, and yet true; As unknown, and yet well known; as dying, and, behold, we live; as chastened, and not killed; As sorrowful, yet alway rejoicing; as poor, yet making many rich; as having nothing, and yet possessing all things.

1. This lesson is an admonition to the Corinthians calculated to stimulate them in the performance of the duties they already recognize. The words are easily enough said, but execution is difficult and practice rare. For Paul gives a strange description of the Christian life, and the color and characteristics with which he exhibits it render it decidedly unprepossessing. First he says:

”And working together with him we entreat also that ye receive not the grace of God in vain.”

2. He calls the Corinthians co-workers, as in First Corinthians 3, 9, where he puts it: ”We are God's fellow-workers; ye are God's husbandry, God's building.” That is, we labor upon you with the external Word – teaching and admonishing; but God, working inwardly through the Spirit, gives the blessing and the success. He permits not our labor with the outward Word to be in vain. Therefore, God is the true Master, performing inwardly the supreme work, while we aid outwardly, serving him through the ministry. The apostle's purpose in praising his co-laborers is to prevent them from despising the external Word as something inessential to them, or well enough known. For though God is able to effect everything without the instrumentality of the outward Word, working inwardly by his Spirit, this is by no means his purpose. He uses preachers as fellow-workers, or co- laborers, to accomplish his purpose through the Word when and where he pleases. Now, since preachers have the office, name and honor of fellow-workers with God, no one may be considered learned enough or holy enough to ignore or despise the most inferior preaching; especially since he knows not when the hour may come wherein God will, through preachers, perform his work in him.

3. Secondly, Paul shows the danger of neglecting the grace of God. He boldly declares here that the preaching of the Gospel is not an eternal, continuous and permanent mode of instruction, but rather a passing shower, which hastens on. What it strikes, it strikes; what it misses, it misses. It does not return, nor does it stand still. The sun and heat follow and dry it up. Experience shows that in no part of the world has the Gospel remained pure beyond the length of man's memory. Only so long as its pioneers lived did it stand and prosper. When they were gone, the light disappeared; factious spirits and false teachers followed immediately. Thus Moses announces (Deut 31, 29) that the children of Israel will corrupt themselves after his death; and the book of Judges testifies that so it really came to pass. Each time a judge died in whose days the Word of God obtained sway, the people fell away and became more wicked than before. King Joash did what was right so long as the high priest Jehoiada lived, but after the latter's death this had an end. And following the time of Christ and his apostles, the world was filled with seditious spirits and false teachers. Paul, in fact, declares (Acts 20, 29): ”I know that after my departing grievous wolves shall enter in among you, not sparing the flock.” So also we now have the pure Gospel. This is a time of grace and salvation and the acceptable day; but should the world continue, this condition, too, will soon pass.

4. To receive the grace of God in vain can be nothing else than to hear the pure word of God which presents and offers his grace, and yet to remain listless and irresponsive, undergoing no change at all. Thus, ungrateful for the Word and unworthy of it, we merit the loss of the Word. Such as these are described in the parable (Lk 14, 16-24) where the guests bidden to the supper refused to come and went about their own business, thus provoking the master's anger until he swore they should not taste his supper. Similar is Paul's threat here, that we may take heed and accept the Gospel with fear and gratitude. Christ says (Jn 12,35), ”Walk while ye have the light, that darkness overtake you not.” I should think we might have learned wisdom from experience – from the darkness we suffered under the Papacy. But that is all forgotten; we show neither gratitude nor amendment of life. Very well, we shall find out the consequences.

SALVATION WHEREVER THE GOSPEL IS SENT.

”Behold, now is the acceptable time; behold, now is the day of salvation.”

5. These words portray the richness of the salvation wherever the Gospel goes: nothing but grace and help; no wrath or punishment. Indeed, these are words of unutterable meaning the apostle here employs. First, he tells us that it is an ”acceptable time,” as the Hebrew expresses it. Our own way of putting it would be: ”This is a gracious time, a time when God turns away his wrath and is moved only by love and benevolence toward us and is pleased to do us good.” All our sins are forgotten; he takes no note of the sins of the past nor of those of the present. In short, we are in a realm of mercy, where are only forgiveness and reconciliation. The heavens are now open. This is the true golden year when man is denied nothing. So Paul says, ”At an acceptable time I hearkened unto thee”; that is: ”I am kindly disposed toward thee. Whatsoever thou shalt even desire and ask for, thou shalt surely receive. Be not neglectful, therefore, and ask while the acceptable time continues.”

6. Second, Paul declares that it is a day of blessing, ”a day of salvation.” It is a day of help, wherein we are not only acceptable and assured of God's favor and good will toward us, but we experience even as we have been assured – that God really does help us. He verifies his assurance, for his beneficence gives testimony that our prayers are heard. We call it a happy day, a blessed day, a day of abundance; for these two truths are inseparably related – that God is favorable toward us, and that his kindness is the proof of his favor. God's favor toward us is revealed in the first clause, which speaks of an acceptable time; that he extends help to us is revealed in the second clause, telling of a blessed day of succor. Both these facts are to be apprehended by faith and in good conscience; for a superficial judgment would lead to the view that this period of blessing is rather an accursed period of wrath and disfavor. Words like these, of spiritual meaning, must be understood in the light of the Holy Spirit; thus shall we find that these two glorious, beautiful expressions refer to the Gospel dispensation and are intended to magnify all the treasures and the riches of the kingdom of Christ.

”Giving no occasion of stumbling [no offense] in anything.”

7. Since this is a time of blessing, let us make right use of it, not spending it to no purpose, and let us take serious need to give offense to none; thus avoiding reproach to our ministry. It is evident from the connection to what kind of offense the apostle has reference; he would not have the Gospel doctrine charged with teaching anything evil.

8. Two kinds of offense bring the Gospel into disgrace: In one case it is the heathen who are offended, and this because of the fact that some individuals would make the Gospel a means of freedom from temporal restraint, substituting temporal liberty for spiritual. They thus bring reproach upon the Gospel as teaching such doctrine, and make it an object of scandal to the heathen and worldly people, whereby they are misled and become enemies to the faith and to the Word of God without cause, being the harder to convert since they regard Christians as licentious knaves. And the responsibility for this must be placed at the door of those who have given offense in this respect. In the other case, Christians are offended among themselves. The occasion is the indiscreet exercise of Christian liberty, which offends the weak in faith. Concerning this topic much is said in First Corinthians 8 and Romans 14. Paul here hints at what he speaks of in First Corinthians 10, 32-33: ”Give no occasion of stumbling, either to Jews, or to Greeks, or to the church of God: even as I also please all men in all things, not seeking mine own profit, but the profit of the many that they may be saved.” He takes up the same subject in Philippians 2, 4, teaching that every man should look on the things of others. Then no offense will be given.

”That our ministration [the ministry] be not blamed.”

9. Who can prevent our office being vilified? For the Word of God must be persecuted equally with Christ himself. That the Word of God is reviled by unbelievers ignorant of faith in God is something we cannot prevent. For, according to Isaiah 8, 14 and Romans 9, 33, the Gospel is a ”rock of offense.” This is the offense of the faith; it will pursue its course and we are not responsible. But for love's offense, offense caused by shortcomings in our works and fruits of faith, the things we are commanded to let shine before men, that, seeing these, they may be allured to the faith – for offense in this respect we cannot disclaim responsibility. It is a sin we certainly must avoid, that the heathen, the Jews, the weak and the rulers of the world may never be able to say: ”Behold the knavery and licentiousness of these people! Surely their doctrine cannot be true.” Otherwise our evil name and fame and the obstacles we place before others will extend to the innocent and holy Word God has given us to apprehend and to proclaim; it must bear our shame and in addition become unfruitful in the offended ones. Grievous is such a sin as this.

MARKS OF CHRISTIANS AS MINISTERS OF GOD.

”But in everything commending ourselves, as ministers of God, in much patience.”

10. The apostle here portrays the Christian life in its outward expression. Not that it is possible for anyone thereby to become a Christian, or godly; but, being servants of God, or Christians and godly people, we furnish in this manner, according to Paul's statement here, the evidence thereof as by fruits and signs. Mark his phrase ”ministers of God.” What a remarkable service for God is this wherein we must endure so much suffering, so much affliction, privation, anxiety, stripes, imprisonment, tumult or sedition, labor, watching, fasting, and so on! No mass here, no vigil, no hallucinations of a fictitious service of God; it is the true service of God, which subdues the body and mortifies the flesh. Not, indeed, as if fasting, watching and toiling are to be despised because they do not make just. Though we are not thereby justified, we must nevertheless practice those things, instead of giving rein to the flesh and indulging our idleness.

11. Paul also mentions sedition. Not that by our teaching or life we should be guilty of sedition against others; rather, we should be quiet and obedient. See Romans 13. Christ says (Mt 22, 21), ”Render therefore unto Caesar the things that are Caesar's.” Paul's meaning is that when we become victims of sedition on the part of others we should submit; just as we are not to inflict upon others privations, stresses, stripes or imprisonment, but rather to accept them at their hands. So Paul heads the list with patience; which does not produce sedition, but endures it. It is a consolation in these times when we are charged with raising seditions, to reflect that it is the very nature and color of the Christian life that it be criticized as seditious when the fact is it patiently bears sedition directed against itself. Thus was it with Elijah, who was accused by King Ahab of troubling Israel and exciting turbulence. I Kings 18, 17-18. Then, when we are charged with guilt in this respect, let us remember that not only did the apostles have to hear the same accusation, but even Christ himself, with all his innocence, was so accused. More than that, he was falsely reviled upon the cross with a superscription charging sedition; in fact, he was even put to death as a Jewish king guilty of opposition to Caesar and of enticing and inciting the people.

12. The remaining marks of the Christian life – patience, affliction, necessities, distresses, stripes, imprisonments, labor, watching, fasting, purity, etc., are easily interpreted; it is readily seen how they are instrumental in our service to God. God will not have indolent, idle gluttons, nor sleepy and impatient servants. Most adroitly does Paul score in particular our fine idle youths who draw interest from their money, have an easy life, and imagine their tonsures, their long robes and their howling in the churches excuse them from labor. All men should labor and earn their bread, according to Paul. 2 Thes 3, 12. By labor, our text teaches, we serve God; more than that, our labor is testimony to the fact that we serve God.

”In knowledge.”

13. What is meant here? With Paul, knowledge signifies discretion, understanding, reason. He speaks of the Jews (Rom 10, 2) as having ”a zeal for God, but not according to knowledge”; that is, a zeal without reason, without understanding, without discretion. His message here, then, is: ”We should conduct ourselves in Christian affairs with becoming reason and moderation lest we give offense to the weak by a presumptuous use of Christian liberty. Rather we should, with discretion and understanding, adapt ourselves to that which promotes the neighbor's welfare. Likewise, when we labor, fast, or when we regulate our sexual relations, we are to exercise reason, lest the body should be injured by too much fasting, watching and toil, and also by needless abstention from sexual intercourse. Let everyone take heed to remain within bounds by using reason and discretion. The apostle counsels the married (I Cor 7, 5) not to defraud each other too long, lest they be tempted. In all such matters, he would impose no measures and rules, no limits and laws, after the manner of the councils, the popes and the monks. He leaves it wholly to each individual's discretion to decide and to test for himself all questions of time and quantity bearing upon the restraints of his flesh.

”In longsuffering, in kindness.”

14. The meaning of these phrases has been stated in many other places, particularly in connection with Romans 2 and Galatians 5.

”By the Holy Spirit.”

15. What are we to understand here? The words may have one of two meanings: First, the apostle may have reference to the Holy Spirit in person, who is God. Second, he may have reference to the spirit of individuals, or their spiritual condition. ”Holy Spirit” may be intended to stand for ”spirituality,” Paul's meaning being: ”Beware of the professedly spiritual, or of things glittering and purporting to be spiritual; beware of them who make great boast of the Spirit and nevertheless betray only a false, unclean, unholy spirit, productive of sects and discord. Abide ye in that true, holy spirituality proceeding from God's Holy Spirit, who imparts unity and harmony, determination and courage.” As Paul expresses it elsewhere (Eph 4, 3), ”Giving diligence to keep the unity of the Spirit in the bond of peace.” They, then, who continue in one faith, one mind and disposition, give testimony by the reality and saintness of their spiritual life and by the presence of the Holy Spirit that they are servants of God. For true spirituality, or a holy walk in the Spirit, means to be in heart and mind at one with the Spirit, through faith.

”In love unfeigned, in the word of truth.”

16. As the apostle opposes the Holy Spirit to false sects and false prophets, so he opposes unfeigned love to indolent Christians who in true faith and unity of mind possess marks of true spirituality, but are nevertheless indolent, cold, in fact false as regards love. Again, he opposes the ”Word of Truth” to abusers of the Word of God, who misconstrue it and comment upon it according to their own fancy, and for their own honor and profit. While much that purports to be spiritual has not the Word as source and gives honor to the Spirit at the expense of the Word, the class under consideration profess to magnify the Word; they would be master interpreters of the Scriptures, confident that their explanations are correct and superior. In condemnation of this class, Peter says (1 Pet 4, 11), ”If any man speaketh, speaking as it were oracles of God,” and not his own word. In other words, let him be assured he speaks the Word of God and not his own. God's Word Paul here terms the ”Word of truth”; that is, the true Word of God and not our own misconstrued, falsified word palmed off as God's Word. In our idiom we would say ”the real Word” where the Hebrew has ”Word of truth,” ”true Word.”

”In the power of God.”

17. Peter speaks also of this power, in the verse before mentioned: ”If any man ministereth, ministering as of the strength which God supplieth.” And Paul elsewhere declares (Col 1, 29): ”Whereunto I labor also, striving according to his working, which worketh in me mightily and again (Rom 15, 18): ”For I will not dare to speak any things save those which Christ wrought through me, for the obedience of the Gentiles.” Christians should have the assurance that they are the kingdom of God, and that in whatever they do, especially in undertakings of a spiritual character, which have the salvation of souls as aim, they beware of everything not absolutely known as true, so that the work be not theirs but God's. In God's kingdom God alone is to speak, reign and act. Christ says (Mt 5, 16): ”Even so let your light shine before men, that they may see your good works and glorify your Father who is in heaven” – may glorify him as the worker, and not yourselves. Seductive spirits, however, come cavorting in their own power, throw the pictures out of the churches and establish rules of their own, without caring whether it is done in the power of God. The consequence is that their work is neither permanent nor fruitful.

THE ARMOR OF RIGHTEOUSNESS.

”By the armor of righteousness.”

18. This armor Paul more fully describes in Ephesians and in Thessalonians. Sufficient explanation of it has been given in the lesson for Advent. There is the ”shield of faith,” the ”helmet of salvation,” the shoes of ”the preparation of the Gospel of peace,” and so on. Paul includes them all under the term ”armor of righteousness,” and, in his epistle to the Ephesians, under the phrase ”armor of God,” to teach Christians to eschew and to forsake carnal, worldly weapons for these. He would have them know themselves a spiritual people, spiritually warring against the spiritual enemies enumerated here and pointed out on the right hand and on the left.

19. On the left hand he places dishonor and evil report, in that we appear to men as deceivers, unknown, in conflict with death, chastened, sorrowful, poor and needy. Scorn is hurled in our faces and the reputation accorded us is that of deceivers. The Christian must not only be unknown, friendless and a stranger, but men will also be ashamed of him – even his best friends – in consequence of the reproach and evil report under which he lies in the eyes of the great, the wealthy, the wise and the powerful of the world. He must be as one dying – continually expecting death by reason of the hatred and envy directed against him, and the various persecutions he suffers. He must be beaten and scourged; must at times feel the weight of the enmity and envy wherewith the world inflicts torment. He is like the sorrowful, for so ill does he fare in the world, he has reason to sorrow. He resembles the poor in that nothing is given him but injuries; he possesses nothing, for if he has not been deprived of all his possessions he daily expects that extremity. Lest he despair of his hope in God and grow faint, he must be armed on the left hand against these enemies with a divine armor: with a firm faith, with the comfort of the divine Word, with hope, so that he may endure and exercise patience. Thereby he proves himself to be a true servant of God, inasmuch as false teachers and hypocrites, with all their pompous worship, are incapable of these things.

20. On the right he places honor and good report, inasmuch as we are after all true, well known, alive, defiant of death, full of joy, rich, possessing all things. The Christian will have always a few to honor and commend him; some there will be to give him a good report, to praise him as true and honest in doctrine. And there will be some who receive and acknowledge him, who are not ashamed of him. Life remains in spite of death oft faced, even in scourgings. He rejoices when things with him are at the worst, for his heart remains joyful in God, that joy finding expression in words, deeds and manner. Though poor in the goods of the world, he does not die of hunger, and he makes many spiritually rich through the Word. Even though he have no possessions at all, he suffers no lack but has in hand all things; for all creatures must serve the believer. As Christ promised (Mk 9, 23), ”All things are possible to him that believeth.” For himself, it is true, he possesses nothing, and gladly he endures his need; but for his neighbor's sake he can do all things, and all he has he is ready to place at the disposal of his neighbor whenever need requires. These blessings also give occasion for a powerful armor, for we must guard against pride and haughtiness.

21. Thus the Christian is quite untrammeled. His eyes are fixed on God alone . Always choosing the safe middle path he steers clear of danger on the right and on the left. He permits not the evil to overthrow him nor the good to exalt, but makes use of both to the honor of God and the benefit of his neighbor. This, Paul instructs us, should be the manner of our life now while the season of grace continues; nor must we fail to heed this! This is the true service of God, the service well pleasing to him; unto which may God help us. Amen.

First Sunday in Lent;

Matthew 4:1-11

The Fast and the Temptation of Christ

Mat 4:1-11

Then was Jesus led up of the Spirit into the wilderness to be tempted of the devil. And when he had fasted forty days and forty nights, he was afterward an hungred. And when the tempter came to him, he said, If thou be the Son of God, command that these stones be made bread. But he answered and said, It is written, Man shall not live by bread alone, but by every word that proceedeth out of the mouth of God. Then the devil taketh him up into the holy city, and setteth him on a pinnacle of the temple, And saith unto him, If thou be the Son of God, cast thyself down: for it is written, He shall give his angels charge concerning thee: and in their hands they shall bear thee up, lest at any time thou dash thy foot against a stone. Jesus said unto him, It is written again, Thou shalt not tempt the Lord thy God. Again, the devil taketh him up into an exceeding high mountain, and sheweth him all the kingdoms of the world, and the glory of them; And saith unto him, All these things will I give thee, if thou wilt fall down and worship me. Then saith Jesus unto him, Get thee hence, Satan: for it is written, Thou shalt worship the Lord thy God, and him only shalt thou serve. Then the devil leaveth him, and, behold, angels came and ministered unto him.

I. THE FASTING OF CHRIST

I. This Gospel is read today at the beginning of Lent in order to picture before Christians the example of Christ, that they may rightly observe Lent, which has become mere mockery: first, because no one can follow this example and fast forty days and nights as Christ did without eating any food. Christ rather followed the example of Moses, who fasted also forty days and nights, when he received the law of God on mount Sinai. Thus Christ also wished to fast when he was about to bring to us, and give expression to, the new law. In the second place, Lent has become mere mockery because our fasting is a perversion and an institution of man. For although Christ did fast forty days, yet there is no word of his that he requires us to do the same and fast as he did. Indeed he did many other things, which he wishes us not to do; but whatever he calls us to do or leave undone, we should see to it that we have his Word to support our actions.

2. But the worst of all is that we have adopted and practiced fasting as a good work: not to bring our flesh into subjection; but, as a meritorious work before God, to atone for our sins and obtain grace. And it is this that has made our fasting a stench and so blasphemous and shameful, so that no drinking and eating, no gluttony and drunkenness, could have been as bad and foul. It would have been better had people been drunk day and night than to fast thus. Moreover, even if all had gone well and right, so that their fasting had been applied to the mortification of the flesh; but since it was not voluntary it was not left to each to do according to their own free will, but was compulsory by virtue of human commandment, and they did it unwillingly, it was all lost and to no purpose. I will not mention the many other evils as the consequences, as that pregnant mothers and their offspring, the sick and the weak, were thereby ruined, so that it might be called a fasting of Satan instead of a fasting unto holiness. Therefore we will carefully consider how this Gospel teaches us by the example of Christ what true fasting is.

3. The Scriptures present to us two kinds of true fasting: one, by which we try to bring the flesh into subjection to the spirit, of which St. Paul speaks in 2 Cor 6,5: ”In labors, in watchings, in fastings.” The other is that which we must bear patiently, and yet receive willingly because of our need and poverty, of which St. Paul speaks in 1 Cor 4, 11: ”Even unto this present hour we both hunger, and thirst,” and Christ in Mt 9,15: ”When the bridegroom shall be taken away from them, then will they fast.” This kind of fasting Christ teaches us here while in the wilderness alone without anything to eat, and while he suffers his penury without murmuring. The first kind of fasting, one can end whenever he wills, and can satisfy it by food; but the other kind we must observe and bear until God himself changes it and satisfies us. Hence it is much more precious than the first, because it moves in greater faith.

4. This is also the reason that the Evangelist with great care places it first: Then was Jesus led up of the Spirit into the wilderness, that be might there fast and be tempted, so that no one might imitate his example of their own choice and make of it a selfish, arbitrary, and pleasant fasting; but instead wait for the Spirit, who will send him enough fastings and temptations. For whoever, without being led by the Spirit, wantonly resorts to the danger of hunger or to any temptation, when it is truly a blessing of God that he can eat and drink and have other comforts, tempts God. We should not seek want and temptation, they will surely come of themselves; we ought then do our best and act honestly. The text reads: Jesus was led up of the Spirit into the wilderness; and not: Jesus himself chose to go into the wilderness. ”For as many as are led by the Spirit of God, these are sons of God.” Rom 8, 14. God gives his blessings for the purpose that we may use them with thanksgiving, and not that we may let them lie idle, and thus tempt him; for he wishes it, and forces us to fast by the Spirit or by a need which we cannot avoid.

5. This narrative, however, is written both for our instruction and admonition. First, for instruction, that we should know how Christ has served and helped us by his fasting, hunger, temptation and victory; also that whoever believes on Christ shall never suffer need, and that temptation shall never harm him; but we shall have enough in the midst of want and be safe in the midst of temptation; because his Lord and Head triumphed over these all in his behalf, and of this he is assured, as Christ says in John 16,33: ”Be of good cheer; I have overcome the world.” God, who was able to nourish Christ forty days without any food, can nourish also his Christians.

6. Secondly, this is written for our admonition, that we may in the light of this example also cheerfully suffer want and temptation for the service of God and the good of our neighbor, like Christ did for us, as often as necessity requires it; which is surely accomplished if we learn and confess God's Word. Therefore this Gospel is sweet consolation and power against the unbelief and infamy of the stomach, to awaken and strengthen the conscience, that we may not be anxious about the nourishment of our bodies, but be assured that he can and will give us our daily bread.

II. THE TEMPTATION OF CHRIST

7. But as to how temptation takes place and how it is overcome, is all very beautifully pictured to us here in Christ. First, that he is led up into the wilderness, that is, he is left solitary and alone by God, angels and men, by all creatures. What kind of a temptation would it be, if we were not forsaken and stood not alone? It is, however, painful when we do not feel anything that presents its back to us; as for example, that I should support myself and have not a nickel, not a thread, not a twig, and I experience no help from others, and no advice is offered. That means to be led into the desert and to be left alone. There I am in the true school, and I learn what I am, how weak my faith is, how great and rare true faith is, and how deeply unbelief is entrenched in the hearts of all men. But whoever has his purse, cellar and fields full, is not yet led into the desert, neither is he left alone; therefore he is not conscious of temptation.

8. Secondly, the tempter came forward and attacked Christ with these very same cares of food for the body and with the unbelief in the goodness of God, and said: ”If thou art the Son of God, command that these stones become bread,” as if he should say: Yes, trust thou in God and bake and cook nothing; only wait patiently until a roasted fowl flies into your mouth; do you now say that you have a God who cares for you; where is now your heavenly Father, who has charge of you? Yea, it seems to me he lets you in a fine condition; eat now and drink from your faith, let us see how you will satisfy your hunger; yea, when you have stones for bread. What a fine Son of God you are! How fatherly he is disposed toward you in that he fails to send you a slice of bread and permits you to be so poor and needy; do you now continue to believe that you are his son and he is your father? With like thoughts he truly attacks all the children of God. And Christ surely felt this temptation, for he was no stock nor stone; although he was and remained pure and without sin, as we cannot do.

9. That Satan attacked Christ with the cares for daily food or with unbelief and avarice, Christ's answer proves, in that he says: ”Man shall not live by bread alone;” that sounds as if he said: thou wilt direct me to bread alone and dost treat me as though I thought of nothing but the sustenance of my body. This temptation is very common also among pious people, and they especially feel it keenly who have children and a family, and have nothing to eat. Therefore St. Paul says in I Tim 6, 10 that avarice is a root of all kind of evil; for it is a fruit of unbelief. Do you not think that unbelief, care and avarice are the reasons people are afraid to enter married life? Why do people avoid it and live in unchastity, unless it be the fear that they must die of hunger and suffer want? But here we should consider Christ's work and example, who suffered want forty days and nights, and finally was not forsaken, but was ministered to even by angels.

10. Thirdly, behold how Christ resists this temptation of bread, and overcomes; he sees nothing but stones and what is uneatable then he approaches and clings to the Word of God, strengthens himself by it and strikes the devil to the ground with it. This saying all Christians should lay hold of when they see that there is lack and want and everything has become stones, so that courage trembles, and they should say: What were it if the whole world were full of bread, still man does not live by bread alone, but more belongs to life, namely, the Word of God. The words, however, are so beautiful and powerful that we must not pass over them lightly, but carefully explain them.

11. These words Christ quotes from Deut. 8,3, where Moses says: ”Thy God humbled thee, and suffered thee to hunger, and fed thee with manna, which thou knewest not, neither did thy fathers know; that he might make thee know that man doth not live by bread only, but by everything that proceedeth out of the mouth of Jehovah doth man live.” That is as much as to say: Since God permits you to hunger and you still continue to live, you ought indeed to grasp the thought that God nourishes you without bread through his Word; for if you should live and sustain yourself by bread alone then you must continually be full of bread. But the Word, that nourishes us is, that he promises us and causes it to be published that he is our God and desires to be our God.

12. Thus now, the meaning of Moses and of Christ is: Whoever has here God's Word and believes, has both blessings; the first, where he is in want and has nothing, but must suffer hunger, that Word will sustain him, so that he will not die of hunger nor perish, just as well as if he had abundance to eat; for the Word he has in his heart nourishes and sustains him without eating and drinking. But has he little to eat, then a bite or slice of bread will feed and nourish him like a kingly meal; for not only bread but the Word of God also nourishes the body naturally, as it creates and upholds all things, Heb 1, 3. The other blessing he will also enjoy, namely, that finally bread will surely be at hand, come whence it will, and should it rain from heaven like manna where none grows and none can grow. In these two thoughts every person can freely trust, namely, that he must in time of hunger receive bread or something to eat, or if not, then his hunger must become so moderate and bearable that it will, nourish him even as well as bread does.

13. What has been said of eating and feeding the body he understood also of drinking, clothing, house, and all our needs: namely that although he still permits us to become naked and suffer want for clothing, house etc., clothing must finally be at hand, and before it fails the leaves of the trees must become coats and mantles; or if not, then the coats and garments that we wear must never grow old; just as happened to the Children of Israel in the desert Deut. 8, 2-4, whose clothing and shoes never wore out. Likewise the wild wilderness must become their houses, and there must be a way where there is no way; and water, where there is no water; stones must become water. For here stands God's Word, which says: ”He cares for you;” and St. Paul in 1 Tim 6, 17: ”God giveth us richly all things to enjoy;” and Mt. 6,33-34: ”But seek ye first the kingdom of God and his righteousness; and all these things shall be added unto you. Be not therefore anxious for the morrow.” These and like words must continue true and stand forever firm.

14. All this one may indeed learn from his own daily experiences. For it is held, and I almost believe it, that there are not as many sheaves of wheat grown as there are people living on the earth; but God daily blesses and increases the wheat in the sack, the flour in the tray, the bread on the table and in the mouth, as Christ did. John 6, 12 f. It is also noticeable that as a rule poor people and their children are fatter and their food reaches farther and agrees with them better than is the case among the rich with all their provisions. However that the godless at times suffer need, or in times of famine many die of hunger, is caused by a special plague as pestilence, war etc. In other ways we see that in all things it is not the food, but the Word of God that nourishes every human being.

15. Now that God sustains all mankind by bread, and not by the Word alone, without bread, is done to the end, that he conceals his work in the world in order to exercise believers; just as he commanded the children of Israel to arm themselves and to fight, and yet it was not his pleasure that victory should come through their own sword and deeds; but he himself was to slay their enemies and triumph with their swords and through their deeds. Here it might also be said: The warrior was not victorious through his sword alone, but by every word that proceeded out of the mouth of God, as David sings, Ps 44,6: ”For I will not trust in my bow, neither shall my sword save me.” Also Ps 147, 10 and 33, 16-17: ”He taketh no pleasure in the legs of a man. A mighty man is not delivered by great strength. A horse is a vain thing for safety.” Yet he uses man and the horse, the sword and bow: but not because of the strength and power of man and of the horse, but under the veil and covering of man and the horse he fights and does all. This he proves in that he often did and daily does the same without man and the horse, where there is need and he is not tempted.

16. Thus he does also with the bread; since it is at hand, he nourishes us. through it and by means of it, so that we do not see it and we think the bread does it; but where it is not at hand, there he nourishes us without the bread, only through the Word, as he does by means of the bread; so that thus bread is God's helper, as Paul says in 1 Cor 3,9: ”We are God's fellow workers,” that is, through and under our outward ministerial office he gives inwardly his grace, which he also could give and does give indeed without our office; but since the office is at hand, one should not despise it nor tempt God. Thus God sustains us outwardly by bread; but only inwardly he gives that growth and permanency, which the bread cannot give. And the summary is: All creatures are God's larva and mummery, which he permits to work with him and to help to do everything that he can do and does do otherwise without their cooperation, in order that we may cleave alone to his Word. Thus, if bread is at hand, that we do not therefore trust the more; or if there is no bread present, that we do not therefore despair the more; but use it when it is at hand, and do without it, when there is none; being assured that we shall still live and be sustained at both times by God's Word, whether there be bread or no bread. With such faith one overcomes avarice and temporal care for daily bread in the right way.

17. Christ's second temptation is opposed to the first and is repugnant to common sense. Its substance is that the devil teaches us to tempt God; as he here calls to Christ to cast himself down from the pinnacle of the temple, which was not at all necessary, since there were surely good steps upon which he could descend. And that this temptation was for the purpose of tempting or making trial of God, the answer of Christ also clearly proves, when he says: ”Thou shalt not make trial of the Lord thy God.” By this he shows that the devil wished to lead him into temptation.

18. And this very appropriately follows the first temptation. For where the devil feels a heart trusts God in times of want and need, he soon ceases his temptation of bread and avarice and thinks: Wait, wilt thou be very spiritual and believing, I will assist you: He approaches and attacks on the other side, that we might believe where God has not commanded us to believe, nor wills that we should believe. For example, if God gave you bread in your homes, as he does yearly everywhere in the world, and you would not use it, but instead you would cause need and want yourselves, and say: Why, we are to believe God; I will not eat the bread, but will patiently wait until God sends me manna from heaven. See, that would be tempting God; for that is not believing where all is at hand that we need and should have. How can one believe that he will receive what he already has?

19. Thus you see here that Satan held before Christ want and need where there was neither want nor need; but where there was already good means by which to descend from the temple without such a newly devised and unnecessary way of descending. For this purpose Satan led Christ to the top of the temple, in the holy city, says the Evangelist, and placed him in a holy place. For he creates such precious thoughts in man that he thinks he is filled with faith and is on the true way of holiness; and yet he does not stand in the temple, but is only on the outside of the temple, that is, he is not in the true holy mind or life of faith; and yet he is in the holy city; that is, such persons are found only in Christendom and among true Christians, who bear a great deal of preaching about faith. To these persons he applies the sayings of Scripture. For such persons learn Scripture also by daily hearing it; but not farther than they can apply it to their erroneous opinions and their false faith. For Satan here quotes from the Psalter, Ps 91, 11-12, that God commanded the angels that they should protect the children of God and carry them on their hands. But Satan like a rogue and cheat fails to quote what follows, namely, that the angels shall protect of God in all their ways. For the Psalm reads thus,: ”For he will give his angels charge over thee to keep thy ways. They shall bear thee up in their hands, lest thou dash thy foot against a stone;” hence the protection of the angels does not reach farther, according to the command of God, than the ways in which God has commanded us to walk. When we walk in these ways of God, his angels take care of us. But the devil omits to quote ”the ways of God” and interprets and applies the protection of the angels to all things, also to that which God has not commanded; then it fails and we tempt God.

20. Now, this temptation seldom takes place in outward things as bread, clothing, house, etc. For we find many foolhardy people, who risk and endanger life, their property and honor, without any need of doing so; as those do who wilfully enter into battle or jump into the water, or gamble for money, or in other ways venture into danger, of whom the wise man says in Sirach 3, 27: ”Whoever takes pleasure in danger, will thereby be overcome;” for in the degree one struggles to get a thing, will he succeed in obtaining it; swimmers are likely to drown and good climbers likely to fall. Yet it is seldom that those of false faith in God abstain from bread, clothing and other necessities of life when they are at hand. As we read of two hermits, who would not accept bread from the people, but thought God should send it to them directly from heaven; so the consequence was that one died and went to his father, the devil, who taught him such faith and left him fall from the pinnacle.

21. But in spiritual matters this temptation is powerful when one has to do with the nourishment not of the body but of the soul. Here God has held before us the person and way, by which the soul can be forever nourished in the richest manner possible without any want, namely Christ, our Saviour. But this way, this treasure, this provision no one desires. Everybody seeks another way, other provisions to help their souls. The real guilty ones are those who would be saved through their own work; these the devil sets conspicuously on the top of the temple. They follow him and go down where there is no stairway; they believe and trust in their own work where there is no faith nor trust, no way nor bridge, and break their necks. But Satan makes use of and persuades them through the Scriptures to believe that the angels will protect them, and that their way, works and faith are pleasing to God, and who called them through the Scriptures to do good works; but they do not care how falsely they explain the Scriptures.

22. Who these are, we have identified often enough and very fully, namely, work righteous persons and unbelieving hypocrites under the name of being Christians and among the congregation of Christian people. For the temptation must take place in the holy city and one temptation is seldom against another. In the first temptation want and hunger are the reasons that we should not believe; and by which we become anxious to have a full sufficiency, so that there is no chance for us to believe. In the second temptation, however, the abundance and the full sufficiency are the reasons that we do not believe, by which we become tired of the common treasure, and every one tries to do something through his own powers to provide for his soul. So we do; if we have nothing, then we doubt God and believe not; if we have abundance, then we become tired of it and wish to have something different, and again we fail to believe. There we flee and turn against want and seek abundance: here we seek want and flee from the abundance we have. No, whatever God does for us, is never right. Such is the bottomless, wickedness of our unbelief.

23. Christ's third temptation consists in temporal honor and power; as the words of the devil clearly teach, when Satan shows and offers Christ all the kingdoms of the world if he would worship him. To this class those belong who fall from their faith for the sake of honor and power, that they may enjoy good days, or not believe further than their honor and power extend. Such are also the heretics who start sects and factions in matters of faith among Christians, that they may make a great parade before the world and soar aloft in their own honor. Hence one may place this third temptation on the right, and the first on the left side. The first is the temptation of misfortune, by which man is stirred to anger, impatience and unbelief; the third and last, the temptation of prosperity, by which man is enticed to lust, honor, joy, and whatever is high. The second or middle temptation is spiritual and deals with the blind tricks and errors that mislead reason from faith.

24. For whom the devil cannot overcome with poverty, want, need and misery, he attacks with riches, favor, honor, pleasure, power and the like, and contends on both sides against us; yea, ”he walketh about,” says St. Peter in 1 Pet 5,8, so that if he cannot overthrow us either with suffering or love, that is, with the first temptation on the left or the third on the right, he retires to a higher and different method and attacks us with error, blindness and a false understanding of the Scripture. If he wins there, we fare ill on all sides and in all things; and whether one suffers poverty or has abundance, whether he fights or surrenders, all is lost. For when one is in error, neither patience in misfortune nor firmness in prosperity helps him; seeing that in both heretics are often powerful and the devil deliberately acts as if he were overcome in the first and last temptations, although he is not, if he has only won in the middle or second temptation. For he lets his own children suffer much and be patient, even at times to spurn the world; but never with a true and honest heart.

25. Now these three temptations taken together are heavy and hard; but the middle one is the greatest; for it attacks the doctrine of faith itself in the soul, and is spiritual and in spiritual matters. The other two attack faith in outward things, in fortune and misfortune, in pleasure and pain etc., although both severely try us. For it is sad that one should lay hold of heaven and ever be in want and eat stones where there is no bread. Again, it is sad to despise favors, honor and possessions, friends and associates, and let go what one already has. But faith, rooted in God's Word, is able to do all things; is faith strong, then it is also easy for the believer to do this.

26. The order of these temptations, as they met Christ, one cannot absolutely determine; for the Evangelists give them in different order. The temptation Matthew places as the middle one, Luke places last, Luke 4,4 f.; and again, the temptation Luke places in the middle, Matthew places last, as if little depended on the order. But if one wished to preach or speak of them, the order of Luke would be the better. For it is a fine opportunity to repeat and relate that the devil began with want and misfortune; when that did not work, then he began with prosperity and honor; and last, when all fails, that he wantonly and wickedly springs forth and strikes people with terror, lies and other spiritual tricks. And since they have no order in practice and experience, but as it happens that a Christian may be attacked at one time with the last, and another time with the first etc., Matthew gave little attention to the order for a preacher to observe in speaking of this theme. And perhaps it was also the same with Christ through the forty days that the devil held to no order, but today attacked him with this and tomorrow with another temptation, and again in ten days with the first and so on, just as occasion was given.

27. At last angels approached and served him. This must have taken place in a literal sense, that they appeared in a bodily form and gave him to eat and drink, and just as at a table, they ministered to all his wants. For the service is offered outwardly to his body, just like, no doubt, the devil, his tempter, also appeared in a bodily form, perhaps like an angel. For, seeing that he places him on the pinnacle of the temple and shows him all the kingdoms of the world in a moment, he must have been a higher being than a man, since he represents himself as a higher being, in that he offers him all the kingdoms of the world and permits himself to be worshiped. But he surely did not bear the form of the devil, for he desires to be beautiful when he lies and deceives, as St. Paul says of him in 2 Cor 11, 14: ”For even Satan fashioneth himself into an angel of light.”

28. This however is written for our comfort, that we may know that many angels minister also to us, where one devil attacks us; if we fight with a knightly spirit and firmly stand, God will not let us suffer want, the angels of heaven would sooner appear and be our bakers, waiters and cooks and minister to all our wants. This is not written for Christ's sake for he does not need it. Did the angels serve him, then they may also serve us.

Second Sunday in Lent;

1 Thessalonians 4:1-7

EXHORTATION TO HOLINESS

1 Th 4:1-7

Furthermore then we beseech you, brethren, and exhort you by the Lord Jesus, that as ye have received of us how ye ought to walk and to please God, so ye would abound more and more. For ye know what commandments we gave you by the Lord Jesus. For this is the will of God, even your sanctification, that ye should abstain from fornication: That every one of you should know how to possess his vessel in sanctification and honour; Not in the lust of concupiscence, even as the Gentiles which know not God: That no man go beyond and defraud his brother in any matter: because that the Lord is the avenger of all such, as we also have forewarned you and testified. For God hath not called us unto uncleanness, but unto holiness.

1. This lesson is easy of interpretation. It is a general and earnest admonition on the part of Paul, enjoining us to an increasing degree of perfection in the doctrine we have received. This admonition, this exhortation, is one incumbent upon an evangelical teacher to give, for he is urging us to observe a doctrine commanded of God. He says, ”For ye know what charge [commandments] we gave you through the Lord Jesus.” Whatever Christians do, it should be willing service, not compulsory; but when a command is given, it should be in the form of exhortation or entreaty. Those who have received the Spirit are they from whom obedience is due; but those not inclined to a willing performance, we should leave to themselves.

2. But mark you this: Paul places much value upon the gift bestowed upon us, the gift of knowing how we are ”to walk and to please God.” In the world this gift is as great as it is rare. Though the offer is made to the whole world and publicly proclaimed, further exhortation is indispensable, and Paul is painstaking and diligent in administering it. The trouble is, we are in danger of becoming indolent and negligent, forgetful and ungrateful – vices menacing and great, and which, alas, are altogether too frequent. Let us look back and note to what depths of darkness, of delusion and abomination, we had sunk when we knew not how we ought to walk, how to please God. Alas, we have forgotten all about it; we have become indolent and ungrateful, and are dealt with accordingly. Well does the apostle say in the lesson for the Sunday preceding this (2 Cor 6, 1): ”And working together with him we entreat also that ye receive not the grace of God in vain, for he saith, At an acceptable time I hearkened unto thee, and in a day of salvation did I succor thee.”

3. In our present lesson he treats chiefly of two vices: unchastity, which is a sin against oneself and destructive of the fruits of faith; and fraud in business, which is a sin against the neighbor and likewise destructive of faith and charity. Paul would have every man keep himself chaste and free from wrong against every man, pronouncing the wrath of God on offenses of this character.

4. It was a fact reflecting much credit and honor on the Thessalonians in contrast to the Corinthians and the Galatians, that they continued upright in doctrine and true in the knowledge of the faith, though perhaps deficient in the above-mentioned two self-evident features of Christian life. While it is true that if sins of immorality are not renounced God will punish, yet punishment in such cases is for the most part temporal, these sins being less pernicious than such gross offenses as error in faith and doctrine.

5. Paul, however, threatens such sins with the wrath of God, lest anyone become remiss and indolent, imagining the kingdom of Christ a kingdom to tolerate with impunity such offenses. As Paul expresses it, ”God called us not for uncleanness, but in sanctification [holiness].” The thought is: Unchastity does not come within the limits of Christian liberty and privilege, nor does God treat the offender with indulgence and impunity. No, indeed. In fact, he will more rigorously punish this sin among Christians than among heathen. Paul tells us (I Cor 11, 30) that many were sickly and many had succumbed to the sleep of death in consequence of eating and drinking unworthily. And Psalm 89, 32 testifies, ”Then will I visit their transgression with the rod.”

6. True, they who sin through infirmity, who, conscious of their transgressions, suffer themselves to be reproved, repenting at once – for these the kingdom of Christ has ready pity and forbearance, commending them to acceptance and toleration (Rom 15; Gal 6, 1; 1 Cor 13, 7); but that such vices be regarded generally lawful and normal – this will not do! Paul declares, ”This is the will of God, even your sanctification.” And he speaks of ”how ye ought to . . . please God.” His thought is: Some consider these sins a matter of little moment, treat them as if the wind blew them away and God rather had pleasure in them as trivial affairs. But this is not true. While God really bears with the fallen sinner, he would have us perceive our errors and strive to mend our lives and to abound more and more in righteousness. His grace is not intended to cloak our shame, nor should the licentious abuse the kingdom of Christ as a shield for their knavery. Paul commands (Gal 5, 13), ”Use not your freedom for an occasion to the flesh”; and Peter (1 Pet 2, 16), ”As free, and not using your freedom for a cloak of wickedness, but as bondservants of God.”

7. Paul, following the Hebrew way of speaking, has reference to chastity where he says ”your sanctification.” He terms the body ”holy” when it is chaste, chastity being, in God's sight, equivalent to holiness. ”Holiness,” in the Old Testament, is a synonym for ”purity.” Again, ”holiness” and ”purity” are regarded as the same thing in First Corinthians 7, 14: ”Else were your children unclean; but now are they holy.”

8. The nature of the holiness and purity whereof he speaks he makes plain himself in the words: ”That ye abstain from fornication; that each one of you know how to possess himself of his own vessel in sanctification and honor.” The apostle does not here prohibit matrimony, but licentiousness, and unchastity outside the marriage state. He who is careful to keep his vessel – his body – chaste, who does not commit adultery and is not guilty of whoredom – this man preserves his body in holiness and purity, and properly is called chaste and holy. The same thought is borne out in the succeeding verse:

”Not in the passion of lust [in the lust of concupiscence], even as the Gentiles.”

9. The Gentiles, who know not God, give themselves up to all manner of uncleanness, or disgraceful vices, as Paul records in Romans 1, 29-31. Not that all gentiles are guilty in that respect. Paul is not saying what all heathen do; he merely states that with the gentiles such conduct is apparent, and quite to be expected from people ”who know not God.” Under such conditions, one allows the sin to pass unreproved, as does Paul himself. Notwithstanding he censures them who consent to sin of this character when knowing better, and who do not restrain the evil-doers. Rom 1, 32. But in the case of Christians, when any fall into such sin they are to be reproved and the sin resisted; the offense must not be allowed to pass as with the gentiles. In the case of the latter the lust of concupiscence holds sway; no restraints are exercised and the reins are given to lust, so that its nature and passion are given free expression, just as if this were a provision of nature, when the fact is it is a pest to be healed, a blemish to be removed. But there is none to heal and deliver, so the gentiles decay and go to ruin through evil lust. ”Lust of concupiscence' would be, with us, ”evil lust.” The conclusion is simple:

”That no man transgress and wrong his brother in the matter.”

10. In other words, that no one take for himself what belongs to another, or use the property of another for his own benefit, which may be done by a variety of tricks. To ”defraud in any matter” is to seek gain at the expense of a neighbor. On this latter subject much has been written elsewhere, particularly in the little treatise on Merchants and Usury, showing the great extent to which extortion is practiced and how charity is rarely observed. It is on this topic that Paul here would fix our attention.

Second Sunday in Lent;

Matthew 15:21-28

The Faith of the Syrophonecian Woman

Mat 15:21-28

Then Jesus went thence, and departed into the coasts of Tyre and Sidon. And, behold, a woman of Canaan came out of the same coasts, and cried unto him, saying, Have mercy on me, O Lord, thou Son of David; my daughter is grievously vexed with a devil. But he answered her not a word. And his disciples came and besought him, saying, Send her away; for she crieth after us. But he answered and said, I am not sent but unto the lost sheep of the house of Israel. Then came she and worshipped him, saying, Lord, help me. But he answered and said, It is not meet to take the children's bread, and to cast it to dogs. And she said, Truth, Lord: yet the dogs eat of the crumbs which fall from their masters' table. Then Jesus answered and said unto her, O woman, great is thy faith: be it unto thee even as thou wilt. And her daughter was made whole from that very hour.

1. This Gospel presents to us a true example of firm and perfect faith. For this woman endures and overcomes in three great and hard battles, and teaches us in a beautiful manner the true way and virtue of faith, namely, that it is a hearty trust in the grace and goodness of God as experienced and revealed through his Word. For St. Mark says, she heard some news about Jesus, Mk 7,25. What kind of news? Without doubt good news, and the good report that Christ was a pious man and cheerfully helped everybody. Such news about God is a true Gospel and a word of grace, out of which sprang the faith of this woman; for had she not believed, she would not have thus run after Christ etc. In like manner we have often heard how St. Paul in Rom 10, 17 says that faith cometh by hearing, that the Word must go in advance and be the beginning of our salvation.

2. But how is it that many more have heard this good news concerning Christ, who have not followed him, and did not esteem it as good news? Answer: The physician is helpful and welcome to the sick; the healthy have no use for him. But this woman felt her need, hence she followed the sweet scent, as is written in the Song of Solomon 1, 3. In like manner Moses must precede and teach people to feel their sins in order that grace may be sweet and welcome to them. Therefore all is in vain, however friendly and lovely Christ may be pictured, if man is not first humbled by a knowledge of himself and he possesses no longing for Christ, as Mary's Song says, ”The hungry he hath filled with good things; and the rich he hath sent empty away,” Lk 1, 53. All this is spoken and written for the comfort of the distressed, the poor, the needy, the sinful, the despised, so that they may know in all times of need to whom to flee and where to seek comfort and help.

3. But see in this example how Christ like a hunter exercises and chases faith in his followers in order that it may become strong and firm. First when the woman follows him upon hearing of his fame and cries with assured confidence that he would according to his reputation deal mercifully with her, Christ certainly acts differently, as if to let her faith and good confidence be in vain and turn his good reputation into a lie, so that she could have thought: Is this the gracious, friendly man? or: Are these the good words, that I have heard spoken about him, upon which I have depended? It must not be true; he is my enemy and will not receive me; nevertheless he might speak a word and tell me that he will have nothing to do with me. Now he is as silent as a stone. Behold, this is a very hard rebuff, when God appears so earnest and angry and conceals his grace so high and deep; as those know so well, who feel and experience it in their hearts. Therefore she imagines he will not fulfil what he has spoken, and will let his Word be false; as it happened to the children of Israel at the Red Sea and to many other saints.

4. Now, what does the poor woman do? She turns her eyes from all this unfriendly treatment of Christ; all this does not lead her astray, neither does she take it to heart, but she continues immediately and firmly to cling in her confidence to the good news she had heard and embraced concerning him, and never gives up. We must also do the same and learn firmly to cling to the Word, even though God with all his creatures appears different than his Word teaches. But, oh, how painful it is to nature and reason, that this woman should strip herself of self and forsake all that she experienced, and cling alone to God's bare Word, until she experienced the contrary. May God help us in time of need and of death to possess like courage and faith!

5. Secondly, since her cry and faith avail nothing, the disciples approach with their faith, and pray for her, and imagine they will surely be heard. But while they thought he should be more tenderhearted, he became only the more indifferent, as we see and think. For now he is silent no more nor leaves them in doubt; he declines their prayer and says: ”I was not sent but unto the lost sheep of the house of Israel.” This rebuff is still harder since not only our own person is rejected, but the only comfort that remains to us, namely, the comfort and prayers of pious and holy persons, are rejected. For our last resort, when we feel that God is ungracious or we are in need, is that we go to pious, spiritual persons and there seek counsel and help, and they are willing to help as love demands; and yet, that may amount to nothing, even they may not be heard and our condition becomes only worse.

6. Here one might upbraid Christ with all the words in which he promised to hear his saints, as Mt 18, 19: ”If two of you shall agree on earth as touching anything that they shall ask, it shall be done for them.” Likewise, Mk 11,24: ”All things whatsoever ye pray and ask for, believe that ye receive them, and ye shall have them;” and many more like passages. What becomes of such promises in this woman's case? Christ, however, promptly answers and says: Yes, it is true, I hear all prayers, but I gave these promises only to the house of Israel. What do you think? Is not that a thunderbolt that dashes both heart and faith into a thousand pieces, when one feels that God's Word, upon which one trusts, was not spoken for him, but applies only to others? Here all saints and prayers must be speechless, yea, here the heart must let go of the Word, to which it would gladly hold, if it would consult its own feelings.

7. But what does the poor woman do? She does not give up, she clings to the Word although it be torn out of her heart by force, is not turned away by this stern answer, still firmly believes his goodness is yet concealed in that answer, and still she will not pass judgment that Christ is or may be ungracious. That is persevering steadfastness.

8. Thirdly, she follows Christ into the house, as Mark 7,24-25 informs us, perseveres, falls down at his feet, and says: ”Lord, help me!” There she received her last mortal blow, in that Christ said in her face, as the words tell, that she was a dog, and not worthy to partake of the children's bread. What will she say to this! Here he presents her in a bad light, she is a condemned and an outcast person, who is not to be reckoned among God's chosen ones.

9. That is an eternally unanswerable reply, to which no one can give a satisfactory answer. Yet she does not despair, but agrees with his judgment and concedes, she is a dog, and desires also no more than a dog is entitled to, namely, that she may eat the crumbs that fall from the table of the Lord. Is not that a masterly stroke as a reply? She catches Christ with his own words. He compares her to a dog, she concedes it, and asks nothing more than that he let her be a dog, as he himself judged her to be. Where will Christ now take refuge? He is caught. Truly, people let the dog have the crumbs under the table; it is entitled to that. Therefore Christ now completely opens his heart to her and yields to her will, so that she is now no dog, but even a child of Israel.

10. All this, however, is written for our comfort and instruction, that we may know how deeply God conceals his grace before our face, and that we may not estimate him according to our feelings and thinking, but strictly according to his Word. For here you see, though Christ appears to be even hardhearted, yet he gives no final decision by saying ”No.” All his answers indeed sound like no, but they are not no, they remain undecided and pending. For he does not say: I will not hear thee; but is silent and passive, and says neither yes nor no. In like manner he does not say she is not of the house of Israel; but he is sent only to the house of Israel; he leaves it undecided and pending between yes and no. So he does not say, Thou art a dog, one should not give thee of the children's bread; but it is not meet to take the children's bread and cast it to the dogs; leaving it undecided whether she is a dog or not. Yet all those trials of her faith sounded more like no than yes; but there was more yea in them than nay; aye, there is only yes in them, but it is very deep and very concealed, while there appears to be nothing but no.

11. By this is set forth the condition of our heart in times of temptation; Christ here represents how it feels. It thinks there is nothing but no and yet that is not true. Therefore it must turn from this feeling and lay hold of and retain the deep spiritual yes under and above the no with a firm faith in God's Word, as this poor woman does, and say God is right in his judgment which he visits upon us; then we have triumphed and caught Christ in his own words. As for example when we feel in our conscience that God rebukes us as sinners and judges us unworthy of the kingdom of heaven, then we experience hell, and we think we are lost forever. Now whoever understands here the actions of this poor woman and catches God in his own judgment, and says: Lord, it is true, I am a sinner and not worthy of thy grace; but still thou hast promised sinners forgiveness, and thou art come not to call the righteous, but, as St. Paul says in I Tim 1, 15, ”to save sinners.” Behold, then must God according to his own judgment have mercy upon us.

12. King Manasseh did likewise in his penitence as his prayer proves; he conceded that God was right in his judgment and accused himself as a great sinner and yet he laid hold of the promised forgiveness of sins. David also does likewise in Ps 51, 4 and says: ”Against thee, thee only, have I sinned, and done that which is evil in thy sight; that thou mayest be justified when thou speakest, and be clear when thou judgest.” For God's disfavor in every way visits us when we cannot agree with his judgment nor say yea and amen, when he considers and judges us to be sinners. If the condemned could do this, they would that very moment be saved. We say indeed with our mouth that we are sinners; but when God himself says it in our hearts, then we are not sinners, and eagerly wish to be considered pious and free from that judgment. But it must be so; if God is to be righteous, in his words that teach you are a sinner, then you may claim the rights of all sinners that God has given them, namely, the forgiveness of sins. Then you eat not only the crumbs under the table as the little dogs do; but you are also a child and have God as your portion according to the pleasure of your will.

13. This is the spiritual meaning of our Gospel and the scriptural explanation of it. For what this poor woman experienced in the bodily affliction of her daughter, whom she miraculously caused to be restored to health again by her faith, that we also experience when we wish to be healed of our sins and of our spiritual diseases, which is truly a wicked devil possessing us; here she must become a dog and we become sinners and brands of hell, and then we have already recovered from our sickness and are saved.

14. Whatever more there is in this Gospel worthy of notice, as that one can obtain grace and help through the faith of another without his own personal faith, as took place here in the daughter of this poor woman, has been sufficiently treated elsewhere. Furthermore that Christ and his disciples along with the woman in this Gospel exhibit to us an example of love, in that no one acts, prays and cares for himself but each for others, is also clear enough and worthy of consideration.

Third Sunday in Lent;

Ephesians 5:1-9

EXHORTATION TO BE IMITATORS OF GOD

Eph 5:1-9

Be ye therefore followers of God, as dear children; And walk in love, as Christ also hath loved us, and hath given himself for us an offering and a sacrifice to God for a sweetsmelling savour. But fornication, and all uncleanness, or covetousness, let it not be once named among you, as becometh saints; Neither filthiness, nor foolish talking, nor jesting, which are not convenient: but rather giving of thanks. For this ye know, that no whoremonger, nor unclean person, nor covetous man, who is an idolater, hath any inheritance in the kingdom of Christ and of God. Let no man deceive you with vain words: for because of these things cometh the wrath of God upon the children of disobedience. Be not ye therefore partakers with them. For ye were sometimes darkness, but now are ye light in the Lord: walk as children of light: (For the fruit of the Spirit is in all goodness and righteousness and truth;)

1. This is a letter of admonition, instructing Christians, according to the plan underlying Paul's epistles, not to become sluggish and careless, but by their deeds to evince their faith, and honor and proclaim the Word he has taught them; for the sake of the gentiles and unbelievers, that these may not take offense at the doctrine of Christ.

2. To begin with, having shown that we were made children of God through Christ, he admonishes us to be followers, or imitators, of the Father, as beloved children. He employs the most endearing of terms – ”beloved children” – to persuade us by the Father's love to love even as we are loved. But what manner of love has God manifested toward us? It was not simply that love manifest in the fact that he gives temporal support to us unworthy beings in common with all the wicked on earth; that he permits his sun to rise on the just and on the unjust and sends rain on the grateful and on the ungrateful, as Christ mentions (Mt 5, 45) in connection with his command to be perfect even as our Father in heaven is perfect. Not only thus did God love us, but in a special way: he has given his Son for us. In addition to showering upon us both temporal and eternal blessings he has given his own self; he has completely poured out himself for us, with all he is, with all he has, with all he does, – and we were nothing but sinners, unworthy creatures, enemies and servants of the devil. More than this would be beyond even his grace and power. He who despises such glow of love, which fills all heaven and earth and is beyond all power to comprehend it; who does not permit this love to kindle and incite in him love for his neighbor whether enemy or friend – such a one is not likely ever to become godly or loving by such measures as laws or commandments, instruction, constraint or compulsion.

3. ”Walk in love,” counsels the apostle. He would have our external life all love. But not the world's love is to be our pattern, which seeks only its own advantage, and loves only so long as it is the gainer thereby; we must love even as Christ loved, who sought neither pleasure nor gain from us but gave himself for us, not to mention the other blessings he bestows daily – gave himself as a sacrifice and offering to reconcile God unto ourselves, so that he should be our God and we his children. Thus likewise should we give, thus should we lend, or even surrender our goods, no matter whether friends claim them or enemies. Nor are we to stop there; we must be ready to give our lives for both friends and enemies, and must be occupied with no other thought than how we can serve others, and how both our life and property can be made to minister to them in this life, and this because we know that Christ is ours and has given us all things.

”To God for an odor of a sweet smell [for a sweet-smelling savor].”

4. This expression Paul takes from the Old Testament. There the temporal sacrifices are described as being ”a sweet-smelling savor” unto God: that is, they were acceptable and well- pleasing to him; but not, as the Jews imagined, because of the value of the work or of the sacrifices in themselves. For such thoughts they were chastised by the prophets often enough. They were acceptable on the ground of the true sacrifice which they foreshadowed and encircled. Paul's thought is this: The sacrifices of the Old Testament have passed. Now all sacrifices are powerless but that of Christ himself; he is the sweet-smelling savor. This sacrifice is pleasing to God. He gladly accepts it and would have us be confident it is an acceptable offering in our stead. Moreover, there is no other sacrifice the Christian Church can offer for us. The once-offered Christ alone avails. Although, following his example, we present our bodies a sacrifice, as taught in Romans 12, 1, yet we do not do so in behalf of ourselves or others; that is the function of the one sacrifice alone-Christ. Therefore, all sacrifices offered in the mistaken notion that they avail for us, or even secure forgiveness of sin, are wicked and unsavory. But more of this elsewhere.

SINS NOT TO BE NAMED AMONG CHRISTIANS.

”But fornication, and all uncleanness, or covetousness, let it not even be named among you, as becometh saints.”

5. In naming uncleanness in addition to fornication, the reference is to all sensual affections in distinction from wedded love. They are too unsavory for him to mention by name, though in Romans 1, 24 he finds it expedient to speak of them without disguise. However, also wedded love must be characterized by moderation among Christians. While there is a conjugal duty to be required by necessity, it is for the very purpose of avoiding unchastity and uncleanness. The ideal and perfect condition, it is true, would be cohabitation with a sole view to procreation; however, that is too high for attainment by all.

6. Paul declares that the sin he indicates should not be named of the Ephesians. Unquestionably, among Christians there will always be some infirm one to fall; but we must labor diligently, correcting, amending and restraining. We must not suffer the offense to go unchallenged, but curtail and remedy it, lest, as remarked in the preceding lesson, the heathen stumble, saying: ”Christians tolerate such vices themselves; their conduct is not different from our own.” An occasional fall among Christians must be borne with so long as right prevails in general, and such things are neither tolerated nor taught, but reproved and amended. Paul gives the counsel (Gal 6, 1) that the brethren restore the fallen in a spirit of meekness; and he blames the Corinthians for not reproving them who sin. I Cor 5, 2. A sin, once punished, is as if the sin did not exist; it is no longer a matter of reproach.

7. Likewise with covetousness: we are to understand it is not to be named of Christians. That is, should one be covetous, should one defraud another or contend with him about temporal advantage, as evidently was true of the Corinthians (I Cor 6, 1), the offense must not be suffered to go unreproved and uncorrected. The Gospel must be carefully upheld and preserved among the multitude, ”that our ministration be not blamed.” 2 Cor 6, 3. I make this point for the sake of those who, so soon as they observe that all Christians are not perfectly holy, but will occasionally stumble and fall, imagine there is no such thing as a Christian and the Gospel is impotent and fruit-less. Just as if to be a Christian meant the mountain already climbed and complete, triumphant victory over sin! The fact is, it is rather a contest, a battle. Wherever there is a contest, or a battle, some of the combatants will flee, some will be wounded, some will fall and some even be slain. For warfare is not unaccompanied by disaster if it be real warfare.

8. The writer of the epistle goes on to assign the reason why it does not sound well to hear such things concerning Christians – because they are saints and it behooves saints to be chaste and moderate, and to practice and teach these virtues. Note, he calls Christians ”saints,” notwithstanding that in this life they are clothed with sinful flesh and blood. Doubtless the term is not applied in consequence of their good works, but because of the holy blood of Christ. For Paul says (1 Cor 6, 11): ”But ye were washed, but ye were sanctified, but ye were justified in the name of the Lord Jesus Christ, and in the Spirit of our God.” Being holy, we should manifest our holiness by our deeds. Though we are still weak, yet we ought duly to strive to become chaste and free from covetousness, to the glory and honor of God and the edifying of unbelievers.

”Nor filthiness, nor foolish talking, or jesting, which are not befitting.”

9. ”Filthiness” – scandalous talk – is unchaste language suggestive of fornication, uncleanness and carnal sins. It is common in taverns and generally found as accompaniment of gluttony, drunkenness and gambling. Especially were the Greeks frivolous and adepts in this respect, as their poets and other writers attest. What Paul refers to in particular is the lewd conversation uttered in public without fear and self-restraint. This will excite wicked thoughts and give rise to serious offenses, especially with the young. As he states elsewhere (I Cor 15, 33), ”Evil companionships [communications] corrupt good morals.” Should there be any Christians forgetful enough to so transgress, the offense must be reproved; otherwise it will become general and give the congregation an ill repute, as if Christians taught and tolerated it the same as the heathen.

FOOLISH TALKING AND JESTING

10. By ”foolish talking” is indicated the fables and tales and other lore in which the Greeks particularly abound – a people who possess a special faculty for fiction of this sort. Similar are the tales commonly related by our women and maidens while spinning at the distaff, also those which knaves are fond of relating. Here belong also worldly songs which either relate lewd matters or turn upon slippery, frivolous themes. Such are ”The Priest of Kalenburg,” ”Dietrich of Berne” and innumerable others.

11. Particularly unchristian is every kind of such buffoonery in the church when men are gathered to hear and learn the Word of God. But the practice is common where many come together. Even where at first things of a serious nature are discussed, men soon pass to frivolous, wanton, foolish talk, resulting in a waste of time and the neglect of better things. For instance, on the festival of Easter, foolish, ridiculous stories have been introduced into the sermon to arouse the drowsy. And at the Christmas services, the absurd pantomime of rocking a babe, and silly declamations in rhyme, have found vogue. Similarly the festivals commemorating the three holy kings, the passion of Christ, Dorothy and other saints were characterized.

12. In this category should also be classed the legends of the saints and the confused mass of lies concerning miracles, pilgrimages, masses, worship of saints, indulgences, and so on, which once dominated the pulpit. Yet these falsehoods are too gross to be called merely foolish. They are not just frivolous lies merely destructive of good morals, such as Paul refers to here, but they completely overthrow faith and the Word of God, making sainthood impossible. Such kind of jesting is altogether too serious. Those, however, who have seen into them treat them as lies of the same frivolous and abominable character as the fables or old women's tales mentioned by Paul 1 Tim 4, 7. But while the latter are mere human tales which nobody believes, which no one will place reliance on, serving as mere occasion of merriment, without becoming a source of general moral corruption, an obstacle to improvement and a cause of cold, indolent Christianity, the falsehoods of the pulpit are diabolical tales held as truth in all seriousness, but a comedy for the devil and his angels.

13. ”Jesting” has reference to those conversational expedients which pander to gaiety in the form of scandal; they are called among us banter and badinage. Laughter, mirth and gaiety is their purpose, and we meet with them generally in society and high life. Among the heathen, jesting was counted a virtue, and therefore received the title ”eutrapelia” by Aristotle. But Paul calls it a vice among Christians, who certainly may find conversational expedients of a different kind, such as will inspire a cheerful and joyous spirit in Christ. True, Christians are not all so pure but that some may err in this matter; but the Christian Church does not command jesting, nor suffer any member to abandon himself to the practice. It reproves and prohibits it, particularly in religious assemblies, and in teaching and preaching. For Christ says (Mt 12, 36) that at the last day men must give account of every idle, unprofitable word they have spoken. Christians should be a very firm, though courteous, people. Courtesy should be coupled with seriousness, and seriousness with courtesy, according to the pattern of the life of Christ supplied in the Gospel.

”Which are not befitting.”

14. Paul apparently would include in the catalog all unprofitable language of whatever name. I would call those words unprofitable which serve not to further the faith nor to supply the wants of the body and preserve it. We have enough else to talk about during this short lifetime, if we desire to speak, enough that is profitable and pleasant, if we talk only of Christ, of love and of other essential things. The apostle mentions the giving of thanks. It should be our daily and constant employment to praise and thank God, privately and publicly, for the great and inexpressible treasures he has given us in Christ. But it appears that what is needful is relegated to the rear, while objects of indifference are brought to the fore. Now, mark you, if Paul will not tolerate banter and suggestive conversation among Christians, what would he say of the shameful backbiting which is heard whenever people meet, though but two individuals? Yes, what would be his judgment of those who in public preaching clinch and claw, attack and calumniate each other?

FRUITLESS CHRISTIANS ARE HEATHEN.

”For this ye know of a surety, that no fornicator, nor unclean person, nor covetous man, who is an idolater, hath any inheritance in the kingdom of Christ and God.”

15. Hereby he declares in dry words that the man who does not exhibit the fruits of faith is a heathen under the name of a Christian. Here is absolute condemnation in a word. The whoremonger is a denier of the faith; the unclean person is a denier of the faith; the covetous individual is a denier of the faith: all are rebellious, perjured and faithless toward God. Paul tells Timothy (I Tim 5, 8): ”But if any provideth not for his own, and specially his own household, he hath denied the faith, and is worse than an unbeliever.” How could he utter anything more severe, more terrifying? He begins, ”For this ye know.” In other words: Doubt not; do not find vain comfort in the thought that this is a jest or an aspersion. A Christian name, and association with Christians, will count for nothing. It will profit you as little as it profits the Jews to be Abraham's seed and disciples of Moses. Christ's words (Mt 7, 21) concern every man: ”Not every one that saith unto me, Lord, Lord, shall enter into the kingdom of heaven.” There must be performance; faith must be manifested by works.

16. If the great fire of divine love which he uses as his first argument will not draw us, then may the terrible threat of hell fire prove a sufficient incentive. In other words, if men follow not God, walking in love and showing their faith by their deeds, let them know they are not God's children, not heirs in his kingdom, and therefore are unquestionably heirs of the evil one in hell. He who is unmoved by the threats of hell fire must truly be a stick or a stone; indeed, he must have a heart like an anvil, as Job says.

17. The writer of the epistle passes unusually severe sentence upon the covetous man, for he calls him an idolater, or a worshiper of a false God. Plainly, Paul entertained special enmity against the covetous, for in Colossians 3, 5 he defines this sin in a similar manner. His reasoning, I judge, is this: All other sinners turn to use what they have and make it subservient to their lusts. Fornicators and the unclean make their bodies serve their pleasure. The haughty employ property, art, reputation and men to secure honor to themselves. The unhappy idolater alone is servant to his possessions; his sin is to save, guard and preserve property. He dare not make use of it either for himself or for others, but worships it as his god. Rather than touch his money, he would suffer both the kingdom of God and of the world to perish. He will not give a farthing to the support of a preacher or a schoolmaster for the sake of advancing God's kingdom. Because he places his confidence, his trust, in his money rather than in the living God, whose promises concerning ample support are abundant, his real God is his money, and to call him an idolater is entirely just. And, in addition, he must renounce heaven! A shameful vice, indeed! O contemptible Unbelief! what a dangerous vice art thou!

DECEPTION BY EMPTY WORDS.

”Let no man deceive you with empty words.”

18. This applies to those who gloss their unchastity over, as if it were but a trivial sin. And some have been even such vulgar teachers as to consider no unchastity evil except adultery, and to accept it as a normal function, like eating and drinking. The Greek philosophers and poets were of this class. And Terence says, ”It is neither a sin nor a shame for a youth to commit fornication.” To obey such doctrine would be to know nothing of God and to live in the lust of concupiscence, like the gentiles who know not God, of whom we heard in the preceding lesson. All arguments of this character are vain words; they may fascinate the reason after a fashion; yet they are vain and futile, unable to profit their authors. Covetousness likewise has much false show and glitter. When one defrauds another or seeks his own advantage to the injury of others, his act is not at all called sin, but cleverness, economy and sagacity, though meanwhile the poor must suffer want and even die of hunger. Such arguments are merely the specious and blind utterances of heathen, contrary to Christian love.

19. But we have additional light upon this subject, showing that because of such practices the wrath of God comes upon the unbelieving. In First Corinthians 10, 8 are cited numerous examples of punishment for the sin of fornication. See also Num 25. Again, because of wantonness, covetousness and unchastity, the entire world was destroyed by the flood. This is a severe utterance but true and indubitable. ”For because of these things cometh the wrath of God upon the sons of disobedience.” ”Sons of disobedience” – in other words, they who have fallen from the faith. Thus we see that he who does not show his faith by his deeds, is accounted practically an infidel. In fact, he is worse than an infidel; he is an apostate Christian, or an apostate from the faith. Therefore comes the wrath of God upon such, even here on earth. This is why we Germans must suffer so much famine, pestilence, war and bloodshed to come upon us.

20. Among these idle chatterers and misleading teachers the sluggards and drones should beware of being classified, who, with better light than the heathen, know full well that covetousness and unchastity are sin. While they teach nothing to controvert this, they notwithstanding trust for salvation in a faith barren of works, on the ground that works cannot effect salvation. They know full well that a faith barren of works is nothing, is a false faith; that fruit and good works must follow a genuine faith of necessity. Nevertheless they go on in carnal security, without fear of the wrath and judgment of God, who wants the old Adam to be crucified, and to find good fruit on good trees. It is possible that St. Paul does not refer in this passage to those who, like the heathen, teach and maintain by specious arguments that unchastity is no sin; nevertheless there is reason to apprehend that the reward of the heathen will be meted out to them likewise; for they live like the heathen, being strangers to both chastity and kindness. And our apprehension is so much more justified because they have a better knowledge of the wrong they commit. This is Paul's standpoint when he asks (Rom 2, 3): ”And reckonest thou this, O man, who judgest them that practice such things, and doest the same, that thou shalt escape the judgment of God?” ”After thy hardness and impenitent heart,” he adds, thou ”treasurest up for thyself wrath.”

”Be not ye therefore partakers with them; for ye were once darkness, but are now light in the Lord.”

21. Peter similarly counsels (I Pet 4, 3) to let the time past of our lives suffice us to have wrought the will of the gentiles, and no longer be partakers with them, but live the rest of our time to the will of God. While we were gentiles we knew not that all those things were sin, because of the darkness of unbelief, which prevented our knowing God. But now we have become a light in the Lord. That is, we have been so amply enlightened through Christ that we not only know God and what he desires, and understand what sin and wrong are, but we are also able to light others, to teach them what we know. Paul commends the Philippians for being a light in the world, among an evil and untoward generation. Phil. 2, 15. And, similarly, when we were gentiles we not only were darkened, not only were ignorant and went astray, but we were darkness itself, leading others into the same condition by our words and deeds. We have reason, then, to be thankful unto him who has called us out of darkness into his marvelous light (I Pet 2, 9), and to ”walk as children of light.”

”For the fruit of the light [Spirit] is in all goodness and righteousness and truth.”

22. Since Paul is speaking of light, it would have been more to the point had he said ”fruit of the light,” in accordance with the Latin version, than ”fruit of the Spirit,” the Greek rendering. And who knows but it may, in the Greek, have been altered to harmonize with Galatians 5, 22, where Paul speaks of the ”fruit of the Spirit”? It matters little, however; evidently ”Spirit” and ”light” are synonymous in this place. ”Goodness” is the fruit of light, or of the Spirit, as opposed to covetousness. The Christian is to be good; that is, useful, gladly working his neighbor's good. ”Righteousness,” as fruit of the Spirit among men – for the Spirit also ”is righteous before God – is opposed to covetousness. The Christian must not take another's possessions by force, trickery or fraud, but must give to each his due, his own, even to the heathen authorities. See Rom 13, 1. ”Truth” is the fruit of the Spirit as opposed to hypocrisy and lies. A Christian is not only to be truthful in word, but honest in life. He should not bear the name without the works; he cannot be a Christian and yet live a heathenish life, a life of unchastity, covetousness and other vices.

Third Sunday in Lent;

Luke 11:14-23

Christ's Defense Against Those Who Slandered Him

Luk 11:14-28

And he was casting out a devil, and it was dumb. And it came to pass, when the devil was gone out, the dumb spake; and the people wondered. But some of them said, He casteth out devils through Beelzebub the chief of the devils. And others, tempting him, sought of him a sign from heaven. But he, knowing their thoughts, said unto them, Every kingdom divided against itself is brought to desolation; and a house divided against a house falleth. If Satan also be divided against himself, how shall his kingdom stand? because ye say that I cast out devils through Beelzebub. And if I by Beelzebub cast out devils, by whom do your sons cast them out? therefore shall they be your judges. But if I with the finger of God cast out devils, no doubt the kingdom of God is come upon you. When a strong man armed keepeth his palace, his goods are in peace: But when a stronger than he shall come upon him, and overcome him, he taketh from him all his armour wherein he trusted, and divideth his spoils. He that is not with me is against me: and he that gathereth not with me scattereth. When the unclean spirit is gone out of a man, he walketh through dry places, seeking rest; and finding none, he saith, I will return unto my house whence I came out. And when he cometh, he findeth it swept and garnished. Then goeth he, and taketh to him seven other spirits more wicked than himself; and they enter in, and dwell there: and the last state of that man is worse than the first. And it came to pass, as he spake these things, a certain woman of the company lifted up her voice, and said unto him, Blessed is the womb that bare thee, and the paps which thou hast sucked. But he said, Yea rather, blessed are they that hear the word of God, and keep it.

I. CHRIST'S DEFENSE AGAINST HIS BLASPHEMERS

1. This is a beautiful Gospel from which we learn many different things, and in which nearly everything is set forth as to what Christ, his kingdom and his Gospel are: what they accomplish and how they fare in the world. In the first place, like all the Gospels this one teaches us faith and love; for it presents Christ to us as a most loving Saviour and Helper in every need and tells us that he who believes this is saved. For we see here that Christ had nothing to do with people who were healthy, but with a poor man who was greatly afflicted with many ills. He was blind, as Matthew says; also dumb and possessed with a demon, as Luke tells us here. Now all mutes are also deaf, so that in the Greek language deaf and dumb are one word. By this act Christ draws us to himself, leads us to look to him for every blessing, and to go to him in every time of need. He does this that we also, according to the nature of love, should do unto others as he does unto us. This is the universal and the most precious doctrine of this Gospel and of all the Gospels throughout the church year. This poor man, however, did not come to Christ without the Word; for those who brought him to Christ must have heard his love preached and were moved thereby to trust in him. We learn therefore that faith comes through the Word; but more of this elsewhere.

2. Secondly, it is here demonstrated how Christ and his Gospel fare in the world, namely, that there are three kinds of hearers. Some marvel at him; these are pious and true Christians, who consider this deed so great that they are amazed at it. Some blaspheme the Gospel; these are the Pharisees and scribes, who were vexed because they could not do the like, and were worried lest the people should hold Christ in higher esteem than themselves. Some tempt him, like Herod desired a sign after his own heart, that they may make sport of it. But he answers both parties; at first, the blasphemers in this Gospel, and later on the tempters, saying that no sign shall be given this wicked generation except the sign of the prophet Jonah, of which we read in the verses following. He answers the blasphemers in a friendly way and argues five points with them.

3. In the first place, with honest and reasonable arguments he concludes from two comparisons that one devil cannot cast out another; for if that were so, the devils would be divided among themselves and Satan's kingdom would indeed not stand. For nature teaches that if a kingdom is divided against itself and its citizens drive out each other, it is not necessary to go to war against it, for it will come to ruin soon enough of itself. Likewise a house divided against itself needs no other destruction. Even the heathen author Sallust, teaching only from the light of nature and experience, says: ”Great wealth passes away through discord, but through concord small means become large.” If now the devils were divided among themselves to such a degree that one should drive out the other, Satan's dominion would be at an end, and we would have rest from his attacks.

4. What then were these blasphemers able to say to such clear arguments? They were put to silence, but their hearts were hardened, so that they did not heed his words. A hardened heart will not be instructed, no matter how plainly and clearly the truth is presented; but the faith of the righteous is strengthened when they see that the ground of their faith is right and good. And for the sake of such we must answer those whose hearts are hardened, and put them to silence. Even though they will not be converted nor keep silence still it serves to reveal their hardened hearts, for the longer they talk the more foolish they become, and they are caught in their folly, and their cause is robbed of the appearance of being right and good, as Solomon also says in Pr 26,5: ”Answer a fool according to his folly, lest he be wise in his own conceit.” That is, answer him according to his folly that his folly may be put to shame for the sake of others, that they may not follow him and be deceived, thinking that he is right. Otherwise, where no such condition exists, it is better to keep silent, as Solomon also says in the same chapter, verse 4: ”Answer not a fool according to his folly, lest thou also be like unto him.”

5. Nor could they say here that the devils only pretended to be divided among themselves and to yield to one another in order to deceive the people, for it is publicly seen how they resist and contend, cry and rave, tear and rage, when they see that Christ means to expel them. It is then clearly seen that they are opposed to Christ and his Spirit, and they are not united with him, to whom they must yield so unwillingly. Therefore it is only a flagrant blasphemous lie, in which they are caught and put to shame, by which they try in venomous hate to give the devil credit for a work of God. From this we learn not to be surprised when our doctrine and life are blasphemed and stubborn hearts will not be convinced nor converted, although they are overwhelmed, as it were, with tangible truth and completely put to silence. It is enough that through our arguments their obstinate folly is revealed, acknowledged and made harmless to pious people, so that the latter may not be misled by its fine pretension. They may then go whither they will, they have condemned themselves as St. Paul says, Tit 3, 11.

6. In the second place, he replies with a public example and a similar work, when he says: ”By whom do your sons cast them out?” As if he would say: ”Is this not simple idiocy? Just what you praise in your sons, you condemn in me. Because your sons do it, it is of God; but because I do it, it must be of the devil.” So it is in this world. What Christ does, is of the devil; if some one else did it, it would be all right. Thus the tyrants and enemies of the Gospel do now, when they condemn in us what they themselves do, confess and teach; but they must proceed thus in order that their judgment may be publicly approved, when they are condemned by all justice. The sons, of whom Christ here says that they drive out devils, were, I think, certain exorcists among the people, for God, from the beginning, had given this people manifold spiritual gifts and he calls them their ”sons,” as though to say: I am the Son of God and must be called a child of the devil, while those who are your sons, begotten by you, do the same things and are not to be considered children of the devil.

7. ”Therefore shall they be your judges,” that is, I appeal to them. They will be forced to decide that you wrongfully blaspheme me, and thus condemn yourselves. For if one devil does not drive out another then some other power must do it that is neither satanic nor human, but divine. Hence the words: ”But if I by the finger of God cast out demons, then is the kingdom of God come upon you.” This finger of God is called in Mt 12,28 the Holy Ghost, for the words read thus: ”But if I by the Spirit of God cast out demons,” etc. In short, Christ means to say: If the kingdom of God is to come unto you, the devil must be driven out, for his kingdom is against God's kingdom, as you yourselves must confess. But demon is not driven out by demon, much less by men or the power of men, but alone by the Spirit and power of God.

8. From this follows that where the finger of God does not cast out the devil, there the devil's kingdom still exists; where Satan's kingdom still exists, there the kingdom of God cannot be. The unavoidable conclusion then is that, as long as the Holy Spirit does not enter our hearts, we are not only incapable of any good, but are of necessity in the kingdom of Satan. And if we are in his kingdom, then we can do nothing but that which pleases him, else it could not be called his kingdom. As St. Paul says to Timothy: ”The people are taken captive in the snares of the devil unto his will” 2 Tim 2, 26. How could Satan suffer one of his people to take a notion to do something against, and not for, his kingdom? Oh, it is a striking, terrible and powerful statement that Christ here admits such a dominion, which we cannot escape except by the power of God; and that the kingdom of God cannot come to us until that kingdom is driven out by divine, heavenly power.

9. This truth is proved in the case of this poor man, who was bodily possessed of the devil. Tell me, what could he and all mankind do to free him from the devil? Without a doubt, nothing. He had to do and suffer just as his master the devil willed, until Christ came, with the power of God. Now then, if he could not free himself from the devil as to his body, how could he, by his own power, deliver his soul from Satan's spiritual dominion? Especially is this the case since the soul, because possessed of sin, is the cause of all bodily possession as a punishment, and sins are more difficult to remove than the punishment of them, and the soul is always more firmly possessed than the body. This is proved by the fact that the devil permits the body to have its natural powers and functions; but he robs the soul of reason, judgment, sense, understanding, and all its powers, as you readily see in the case of this possessed man.

10. He answers them in the third place, by a comparison taken from life, namely that of a strong man overcome by one stronger, and robbed of all his armor and goods etc. By this he testifies also that no one but God can overcome the devil, so that again no man can boast of being able of himself to drive out either sin or the devil. Notice how he pictures the devil! He calls him a mighty giant who guards his court and home, that is, the devil not only possesses the world as his own domain, but he has garrisoned and fortified it, so that no one can take it from him. He rules it also with undisputed sway, so that it does whatever he commands. Just as little as a house or court may withstand or contend against the tyrant who is its master, can man's free will and natural powers oppose sin and Satan, that is, not at all; but they are subject to them. And as that house must be conquered by a stronger man and thus wrested from the tyrant, so must man also be ransomed through Christ and wrested from Satan. We see again, therefore, that our works and righteousness contribute absolutely nothing toward our salvation; it is effected alone by the grace of God.

11. He answers them fourthly, with pointed proverbs and teachings, as: ”He that is not with me is against me,” and, ”He that gathereth not with me, scattereth.” ”The devil is not with me for I drive him out, hence he must of necessity be against me.” But this saying does not apply to the devil alone, but also to the blasphemers whom he here convicts and condemns, as being against him since they are not for him. ”To be with Christ” is to have the same mind and purpose as Christ, that is, to believe in Christ that his works save us and not our own, for this is what Christ holds and teaches. But ”to gather with Christ” is to do good out of love to him, and to become rich in good works. He that does not believe is, by his own free will, not with Christ but against him, because he depends upon his own works. Therefore, he that does not love, does not gather with Christ, but by fruitless works becomes only more sinful and drifts farther and farther from the faith.

12. In the fifth place, he answers with a threat, namely, that the last state always is worse than the first. Therefore we should take heed that we not only refrain from blaspheming the Gospel and Christ, who does such great things for us and drives the devil out of us; but with zeal and fear hold fast to them, in order that we may not become possessed of seven worse devils whereas one possessed us before. For thus it was with the Jews, who had never been so wicked as while the Gospel was being preached to them. So also under the papacy, we have become seven times, (that is, many times) worse heathen under the name of Christ than we ever had been before; as St. Peter says: ”The last state is become worse with them than the first.” 2 Pet 2,20. And if we neglect the great light which we now have, it will come to pass in our case also, that we shall become worse than we were before, for the devil does not slumber. This should be sufficient warning.

13. Finally, when the woman cries out to Christ and praises him, saying, ”Blessed is the mother that bore such a son,” etc., he opposes her carnal worship and takes occasion to teach all of us the substance of this Gospel, namely, that we should not go gaping after the works or merits of the saints but rather see to it that we hear and keep the Word of God. For it does not concern or profit us in the least to know how holy and honorable the mother of this child might be, nor how noble this Son of hers may be; but rather what this Son has done for us, namely that, by grace, without any merit or worthiness on our part, he has redeemed us from the devil. This fact is proclaimed to us through the Word of God, and this we are to hear and hold in firm faith; then shall we too be blessed like this mother and her child. Although such a Word and work will be blasphemed, we should suffer it and give an answer with meekness, as St. Peter teaches, for the improvement of others.

II. THE ALLEGORICAL OR SPIRITUAL MEANING OF THIS GOSPEL

14. This dumb, deaf, blind, and demon-possessed man represents all the children of Adam, who through the flesh are possessed of Satan in original sin, so that they must be his slaves and do according to his will. Hence they are also blind, that is, they do not see God. They are deaf, for they do not hear God's Word, and are not obedient or submissive to it. They are also dumb, for they do not give him one word of thanks or praise, nor do they preach and proclaim Christ and the grace of God. But they are all too talkative about the teachings of the devil and the opinions of men. In these things they see only too well and are wiser than the children of light in their undertakings, opinions, and desires. In these things they hear with both ears and readily adopt the suggestions of flesh and blood. So then, whatever we do, in word and deed, as to both body and soul, is of the devil, whether it be externally good or bad, and must be redeemed through the work of God. We are in his kingdom and therefore we acknowledge him, see, hear, and follow him and praise and proclaim his name. All this takes place through the Spirit of God in his Word, which casts out the devil and his kingdom.

15. The Jews called the chief of the devils Beelzebub. The Hebrew word ”sebub” means a fly; ”baal” or ”beel,” a man or ruler, as a householder. When the two words form a combination, they mean an arch-fly or chief-fly, or, in plain German ”Fliegenkoenig oder grosse Hummel,” that is, king-fly or the great-drone. They gave Satan this contemptuous epithet as though they were entirely free from him, secure against him, and lords over him. That is the way all conceited, corrupt hypocrites do; they imagine they are so pure and holy, that the devil is a helpless, feeble fly compared with them, and that they do not need the grace of Christ nor the Word of God. Still they think he is strong enough for others, yet, that whatever godfearing people teach and do must be the devil's own work, and they consider it such a trifling thing as though it were a dead fly. The devil can well endure such contempt, for by it he is placed above the true God in their hearts.

16. The tyrant in the court or palace is the devil, as I said before. He is in peace, however, as long as God's Word and finger do not oppose him, and just like this deaf mute, his people do whatever he wishes, for they know no better. His weapons and armor are the carnal conceit, doctrines and traditions of men, by which he terrifies the conscience and protects himself.

17. But when the stronger man, the Gospel, comes, peace flees, and he rages like a madman, for he resents being condemned, unmasked, punished, and publicly branded. Then he gathers up his armor, the powerful, wise, rich and holy people, and sets them all to attacking God's Word, as we see in the persecution of the teachers of the Gospel. Such rage and persecution signify that the devil retires very unwillingly and raves in his whole body; for as he acts in the body and its members when he must depart, so he also behaves in the whole world, resisting with all his power when he is to give place to the Gospel; but it is all in vain, he must be expelled.

18. For a Stronger One, that is, Christ, comes and overpowers him and takes away his whole armor, that is, he converts some of those same persecutors, and to that extent makes him weaker, and his own kingdom stronger. He divides the spoils too, that is, those he converts he uses for various offices, graces, and works in Christendom, of which Paul writes in Rom 12,6. He is also in the court yard or ante-room of the palace, for the devil's kingdom consists in outward appearances and pretenses of wisdom, holiness, and strength; but when it is captured by the Gospel it is found to consist of pure folly, sin and weakness.

19. The text continues, ”When the unclean spirit has gone out, he wanders through dry places, seeking rest,” etc. This means as much as the saying, ”The devil never takes a vacation” and ”The devil never sleeps,” for he is seeking how he may devour man. ”Dry places” are not the hearts of the ungodly, for in such he rests and dwells like a mighty tyrant, as the Gospel here says; but there are dry and waste places here and there in the country where no people live, as forests and wildernesses. To these he flees in wicked rage because he is driven out. You will remember that the devil found Christ in the wilderness. Now, in Judea, there is not much water, hence we read that it contains many and wastes. In other countries, however, as in our own, which are well watered, the devils stay in rivers and lakes, and there they sometimes drown those who bathe or sail upon them. Furthermore, at some places there are water spirits, who entice the children from the shores into the water and drown them. These are all devils.

20. That he comes again and finds the house swept and garnished (Matthew adds ”empty”) signifies that the man is sanctified and adorned with beautiful spiritual gifts, and that the evil spirit clearly sees that he can do nothing there with his familiar tricks, for he is too well known. Thus when the worship of idols was driven from the heathen, he never attacked the world with that device again. But what did he do then? He tried something else, went out, took with him seven spirits, more evil than himself, and entered in with them and dwelt there, and the last state of that man was worse than the first. So he has dealt with us. When Christ had become known in the world and the devil's former kingdom with its idol worship had been destroyed, he adopted another plan and attacked us with heresy and introduced and established the papacy, in which Christ was entirely forgotten, and men became worse heathen under the name of Christ than before he was preached, as we can see now with our own eyes. Such also was the lot of the Jews after the destruction of Jerusalem, and of the Greeks under the Turks. And so all will fare, who at first hear the Word of God and afterwards become secure and weary of it. St. Matthew says, in Mt 12, 14, that Satan finds the house empty. And in Mt 13, 25, he sowed tares among the wheat, by night, while men slept. Therefore it is necessary for us to watch as the apostles always admonish us, especially St. Peter in 1 Pet 5, 3: ”Brethren, be sober, be watchful: your adversary the devil, as a roaring lion, walketh about, seeking whom he may devour”; for wherever he overthrows faith, he easily restores again all former vices.

Fourth Sunday in Lent;

John 6:1-15

The Feeding of the 5000

Joh 6:1-15

After these things Jesus went over the sea of Galilee, which is the sea of Tiberias. And a great multitude followed him, because they saw his miracles which he did on them that were diseased. And Jesus went up into a mountain, and there he sat with his disciples. And the passover, a feast of the Jews, was nigh. When Jesus then lifted up his eyes, and saw a great company come unto him, he saith unto Philip, Whence shall we buy bread, that these may eat? And this he said to prove him: for he himself knew what he would do. Philip answered him, Two hundred pennyworth of bread is not sufficient for them, that every one of them may take a little. One of his disciples, Andrew, Simon Peter's brother, saith unto him, There is a lad here, which hath five barley loaves, and two small fishes: but what are they among so many? And Jesus said, Make the men sit down. Now there was much grass in the place. So the men sat down, in number about five thousand. And Jesus took the loaves; and when he had given thanks, he distributed to the disciples, and the disciples to them that were set down; and likewise of the fishes as much as they would. When they were filled, he said unto his disciples, Gather up the fragments that remain, that nothing be lost. Therefore they gathered them together, and filled twelve baskets with the fragments of the five barley loaves, which remained over and above unto them that had eaten. Then those men, when they had seen the miracle that Jesus did, said, This is of a truth that prophet that should come into the world. When Jesus therefore perceived that they would come and take him by force, to make him a king, he departed again into a mountain himself alone.

I. THE FEEDING OF THE FIVE THOUSAND

I. In today's Gospel Christ gives us another lesson in faith, that we should not be overanxious about our daily bread and our temporal existence, and stirs us up by means of a miracle; as though to say by his act what he says by his words in Matthew 6,33: ”Seek ye first the Kingdom of God, and his righteousness, and all these things shall be added unto you.” For here we see, since the people followed Christ for the sake of God's Word and the signs, and thus sought the Kingdom of God, he did not forsake them but richly fed them. He hereby also shows that, rather than those who seek the Kingdom of God should suffer need, the grass in the desert would become wheat, or a crumb of bread would be turned into a thousand loaves; or a morsel of bread would feed as many people and just as satisfactorily as a thousand loaves; in order that the words in Matthew 4,4 might stand firm, that ”Man shall not live by bread alone, but by every word that proceedeth out of the mouth of God.” And to confirm these words Christ is the first to be concerned about the people, as to what they should eat, and asks Philip, before they complain or ask him; so that we may indeed let him care for us, remembering that he cares more and sooner for us than we do for ourselves.

2. Secondly, he gives an example of great love, and he does this in many ways. First, in that he lets not only the pious, Who followed him because of the signs and the Word, enjoy the food; but also the slaves of appetite, who only eat and drink, and seek in him temporal honor; as follows later when they disputed with him at Capernaum about the food, and he said to them in Jn 6, 26: ”Ye seek me, not because ye saw signs, but because ye ate of the loaves,” etc., also because they desired to make him king; thus here also he lets his sun shine on the evil and the good, Mt 5,45. Secondly, in that he bears with the rudeness and weak faith of his disciples in such a friendly manner. For that he tests Philip, who thus comes with his reason, and Andrew speaks so childishly on the subject, all is done to bring to light the imperfections of the disciples, and on the contrary to set forth his love and dealings with them in a more beautiful and loving light, to encourage us to believe in him, and to give us an example to do likewise; as the members of our body and all God's creatures in their relation to one another teach us. For these are full of love, so that one bears with the other, helps and preserves what God has created.

3. That he now takes the five loaves and gives thanks etc., teaches that nothing is too small and insignificant for him to do for his followers, and he can indeed so bless their pittance that they have an abundance, whereas even the rich have not enough with all their riches; as Ps 34, 11 says: ”They that seek Jehovah shall not want any good thing; but the rich must suffer hunger.” And Mary in her song of praise says: ”The hungry he bath filled with good things; and the rich he hath sent empty away.” Lk 1, 53.

4. Again, that he tells them so faithfully to gather up the fragments, teaches us to be frugal and to preserve and use his gifts, in order that we may not tempt God. For just as it is God's will that we should believe when we have nothing and be assured that he will provide; so he does not desire to be tempted, nor to allow the blessings be has bestowed to be despised, or lie unused and spoil, while we expect other blessings from heaven by means of miracles. Whatever he gives, we should receive and use, and what he does not give, we should believe and expect he will bestow.

II. THE ALLEGORICAL INTERPRETATION

5. That Christ by the miraculous feeding of the five thousand has encouraged us: to partake of a spiritual food, and taught that we should seek and expect from him nourishment for the soul, is clearly proved by the whole sixth chapter of John, in which he calls himself the bread from heaven and the true food, and says: ”Verily, verily, I say unto you, ye seek me, not because ye saw signs, but because ye ate of the loaves, and were filled. Work not for the food which perisheth, but for the food which abideth unto eternal life, which the Son of man shall give unto you.” Jn 6,26-27. In harmony with these words we will explain also this evangelical history in its spiritual meaning and significance.

6. First, there was much hay or grass in the place. The Evangelist could not fail to mention that, although it appears to be unnecessary; however it signifies the Jewish people, who flourished and blossomed like the grass through their outward holiness, wisdom, honor, riches etc., as Isaiah 40, 6-7, says: ”All flesh is grass, and all the goodliness thereof is as the flower of the field. The grass withereth, the flower fadeth, because the breath of Jehovah bloweth upon it; surely the people is grass.” From the Jewish people the Word of God went forth and the true food was given to us; for salvation is of the Jews, Jn 4,22. Now, as grass is not food for man, but for cattle; so is all the holiness of the outward Jewish righteousness nothing but food for animals, for fleshly hearts, who know and possess nothing of the Spirit.

7. The very same is taught by the people sitting on the grass; for the true saints despise outward holiness, as Paul does in Phil 3, 8, in that he counted his former righteousness to be filth and even a hindrance. Only common and hungry people receive the Word of God and are nourished by it. For here you see that neither Caiaphas nor Annas, neither the Pharisees nor the Scribes follow Christ and see Christ's signs; but they disregard them, they are grass and feed on grass. This miracle was also performed near the festive time of the Jewish Passover; for the true Easter festival, when Christ should be offered as a sacrifice, was near, when he began to feed them with the Word of God.

8. The five loaves signify the outward, natural word formed by the voice and understood by man's senses; for the number five signifies outward things pertaining to the five senses of man by which he lives; as also the five and five virgins illustrate in Mt 25, 1. These loaves are in the basket, that is, locked up in the Scriptures. And a lad carries them, that means the servant class and the priesthood among the Jews, who possessed the sayings of God, which were placed in their charge and entrusted to them, Rom 3, 2, although they did not enjoy them. But that Christ took these into his own hands, and they were thereby blessed and increased, signifies that by Christ's works and deeds, and not by our deeds or reason, are the Scriptures explained, rightly understood and preached. This he gives to his disciples, and the disciples to the people. For Christ takes the Word out of the Scriptures; so all teachers receive it from Christ and give it to the people, by which is confirmed what Matthew 23, 10 says: ”For one is your master, even the Christ,” who sits in heaven, and he teaches all only through the mouth and the word of preachers by his Spirit, that is, against false teachers, who, teach their own wisdom.

9. The two fishes are the example and witness of the patriarchs and prophets, who are also in the basket; for by them the Apostles confirm and strengthen their doctrine and the believers like St. Paul does in Rom 4,2-6, where he cites Abraham and David etc. But there are two, because the examples of the saints are full of love, which cannot be alone, as faith can, but must go out in exercise to its neighbor. Furthermore the fishes were prepared and cooked; for such examples are indeed put to death by many sufferings and martyrdoms, so that we find nothing carnal in them, and they comfort none by a false faith in his own works, but always point to faith and put to death works and their assurance.

10. The twelve baskets of fragments are all the writings and books the Apostles and Evangelists bequeathed to us; therefore they are twelve, like the Apostles, and these books are nothing but that which remains from and has been developed out of the Old Testament. The fishes are also signified by the number five (Moses' books); as John 21,25 says: ”Even the world itself would not contain the books that should be written” concerning Christ, all which nevertheless was written and proclaimed before in the Old Testament concerning Christ.

11. That Philip gives counsel as how to feed the people with his few shillings, and yet doubts, signifies human teachers who would gladly aid the soul with their teachings; but their conscience feels it helps nothing. For the discussion Christ here holds with his disciples takes place in order that we may see and understand that it is naturally impossible to feed so many people through our own counsel, and that this sign might be the more public. Thus he lets us also disgrace ourselves and labor with human doctrines, that we may see and understand how necessary and precious God's Word is and how doctrines do not help the least without God's Word.

12. That Andrew pointed out the lad and the loaves, and yet doubted still more than Philip, signifies the teachers who wish to make the people pious and to quiet them with God's laws; but their conscience has no satisfaction or peace in them; but only becomes continually worse, until Christ comes with his Word of grace. He is the one, and he alone, who makes satisfaction, delivers from sin and death, gives peace and fulness of joy, and does it all of his own free will, gratuitously, against and above all hope and presumption, that we may know that the Gospel is devised and bestowed, not through our own merit, but out of pure grace.

13. Finally, you see in this Gospel that Christ, though he held Gospel poverty in the highest esteem and was not anxious about the morrow, as he teaches in Matthew 6, 34, had still some provisions, as the two hundred shillings, the five loaves and the two fishes; in order that we may learn how such poverty and freedom from care consist not in having nothing at all, as the barefooted fanatics and monks profess, and yet they themselves do not hold to it; but it consists in a free heart and a poor spirit. For even Abraham and Isaac had great possessions, and yet they lived without worry and in poverty, like the best Christians do.

Fifth Sunday in Lent;

Hebrews 9:11-15

CHRIST OUR GREAT HIGH PRIEST

Heb 9:11-15

But Christ being come an high priest of good things to come, by a greater and more perfect tabernacle, not made with hands, that is to say, not of this building; Neither by the blood of goats and calves, but by his own blood he entered in once into the holy place, having obtained eternal redemption for us. For if the blood of bulls and of goats, and the ashes of an heifer sprinkling the unclean, sanctifieth to the purifying of the flesh: How much more shall the blood of Christ, who through the eternal Spirit offered himself without spot to God, purge your conscience from dead works to serve the living God? And for this cause he is the mediator of the new testament, that by means of death, for the redemption of the transgressions that were under the first testament, they which are called might receive the promise of eternal inheritance.

1. An understanding of practically all of the Epistle to the Hebrews is necessary before we can hope to make this text clear to ourselves. Briefly, the epistle treats of a twofold priesthood. The former priesthood was a material one, with material adornment, tabernacle, sacrifices and with pardon couched in ritual; material were all its appointments. The new order is a spiritual priesthood, with spiritual adornments, spiritual tabernacle and sacrifices – spiritual in all that pertains to it. Christ, in the exercise of his priestly office, in the sacrifice on the cross, was not adorned with silk and gold and precious stones, but with divine love, wisdom, patience, obedience and all virtues. His adornment was apparent to none but God and possessors of the Spirit, for it was spiritual.

2. Christ sacrificed not goats nor calves nor birds; not bread; not blood nor flesh, as did Aaron and his posterity: he offered his own body and blood, and the manner of the sacrifice was spiritual; for it took place through the Holy Spirit, as here stated. Though the body and blood of Christ were visible the same as any other material object, the fact that he offered them as a sacrifice was not apparent. It was not a visible sacrifice, as in the case of offerings at the hands of Aaron. Then the goat or calf, the flesh and blood, were material sacrifices visibly offered, and recognized as sacrifices. But Christ offered himself in the heart before God. His sacrifice was perceptible to no mortal. Therefore, his bodily flesh and blood becomes a spiritual sacrifice. Similarly, we Christians, the posterity of Christ our Aaron, offer up our own bodies. Rom 12, 1. And our offering is likewise a spiritual sacrifice, or, as Paul has it, a ”reasonable service”; for we make it in spirit, and it is beheld of God alone.

3. Again, in the new order, the tabernacle or house is spiritual; for it is heaven, or the presence of God. Christ hung upon a cross; he was not offered in a temple. He was offered before the eyes of God, and there he still abides. The cross is an altar in a spiritual sense. The material cross was indeed visible, but none knew it as Christ's altar. Again, his prayer, his sprinkled blood, his burnt incense, were all spiritual, for it was all wrought through his spirit.

4. Accordingly, the fruit and blessing of his office and sacrifice, the forgiveness of our sins and our justification, are likewise spiritual. In the Old Covenant, the priest with his sacrifices and sprinklings of blood effected merely as it were an external absolution, or pardon, corresponding to the childhood stage of the people. The recipient was permitted to move publicly among the people; he was externally holy and as one restored from excommunication. He who failed to obtain absolution from the priest was unholy, being denied membership in the congregation and enjoyment of its privileges; in all respects he was separated like those in the ban today.

5. But such absolution rendered no one inwardly holy and just before God. Something beyond that was necessary to secure true forgiveness. It was the same principle which governs church discipline today. He who has received no more than the remission, or absolution, of the ecclesiastical judge will surely remain forever out of heaven. On the other hand, he who is in the ban of the Church is hellward bound only when the sentence is confirmed at a higher tribunal. I can make no better comparison than to say that it was the same in the old Jewish priesthood as now in the Papal priesthood, which, with its loosing and binding, can prohibit or permit only external communion among Christians. It is true, God required such measures in the time of the Jewish dispensation, that he might restrain by fear; just as now he sanctions church discipline when rightly employed, in order to punish and restrain the evil-doer, though it has no power in itself to raise people to holiness or to push them into wickedness.

6. But with the priesthood of Christ is true spiritual remission, sanctification and absolution. These avail before God – God grant that it be true of us – whether we be outwardly excommunicated, or holy, or not. Christ's blood has obtained for us pardon forever acceptable with God. God will forgive our sins for the sake of that blood so long as its power shall last and its intercession for grace in our behalf, which is forever. Therefore, we are forever holy and blessed before God. This is the substance of the text. Now that we shall find it easy to understand, we will briefly consider it.

”But Christ having come a high priest of the good things to come.”

7. The adornment of Aaron and his descendants, the high priests, was of a material nature, and they obtained for the people a merely formal remission of sins, performing their office in a perishable temple, or tabernacle. It was evident to men that their absolution and sanctification before the congregation was a temporal blessing confined to the present. But when Christ came upon the cross no one beheld him as he went before God in the Holy Spirit, adorned with every grace and virtue, a true High Priest. The blessings wrought by him are not temporal – a merely formal pardon – but the ”blessings to come”; namely, blessings which are spiritual and eternal. Paul speaks of them as blessings to come, not that we are to await the life to come before we can have forgiveness and all the blessings of divine grace, but because now we posses them only in faith. They are as yet hidden, to be revealed in the future life. Again, the blessings we have in Christ were, from the standpoint of the Old Testament priesthood, blessings to come.

”Through the greater and more perfect tabernacle, not made with hands, that is to say, not of this creation.”

8. The apostle does not name the tabernacle he mentions; nor can he, so strange its nature! It exists only in the sight of God, and is ours in faith, to be revealed hereafter. It is not made with hands, like the Jewish tabernacle; in other words, not of ”this building.” The old tabernacle, like all buildings of its nature, necessarily was made of wood and other temporal materials created by God. God says in Isaiah 66, 1-2: ”What manner of house will ye build unto me? . . . For all these things hath my hand made, and so all these things came to be.” But that greater tabernacle has not yet form; it is not yet finished. God is building it and he shall reveal it. Christ's words are (Jn 14, 3), ”And if I go and prepare a place for you.”

”Nor yet through the blood of goats and calves, but through his own blood, entered in once for all into the holy place, having obtained eternal redemption.”

9. According to Leviticus 16, the high priest must once a year enter into the holy place with the blood of rams and other offerings, and with these make formal reconciliation for the people. This ceremony typified that Christ, the true Priest, should once die for us, to obtain for us the true atonement. But the former sacrifice, having to be repeated every year, was but a temporary and imperfect atonement; it did not eternally suffice, as does the atonement of Christ. For though we fall and sin repeatedly, we have confidence that the blood of Christ does not fall, or sin; it remains steadfast before God, and the expiation is perpetual and eternal. Under its sway grace is perpetually renewed, without work or merit on our part, provided we do not stand aloof in unbelief.

”For if the blood of goats and bulls, and the ashes a heifer,” etc.

10. Concerning the water of separation and the ashes of the red heifer, read Numbers 19; and concerning the blood of bulls and goats, Leviticus 16, 14-15. According to Paul, these were formal and temporal purifications, as I stated above. But Christ, in God's sight, purifies the conscience of dead works; that is, of sins meriting death, and of works performed in sin and therefore dead. Christ purifies from these, that we may serve the living God by living works.

”And for this cause he is the mediator of a new covenant [testament],” etc.

11. Under the old law, which provided only for formal, or ritualistic, pardon, and restored to human fellowship, and transgressions remained, burdening the conscience. It – the old law – did not benefit the soul at all, inasmuch as God did not institute it to purify and safeguard the conscience, nor to bestow the Spirit. It existed merely for the purpose of outward discipline, restraint and correction. So Paul teaches that under the Old Testament dispensation man's transgressions remained, but now Christ is our Mediator through his blood; by it our conscience is freed from sin the sight of God, inasmuch as God promises the Spirit through the blood of Christ. All, however, do not receive him. Only those called to be heirs eternal, the elect, receive the Spirit.

12. We find, then, in this excellent lesson, the comforting doctrine taught that Christ is he whom we should know as the Priest and Bishop of our souls; that no sin is forgiven, nor the Holy Spirit given, by reason of works or merit on our part, but alone through the blood of Christ, and that to those for whom God has ordained it. This matter has been sufficiently set forth in the various postils.

Fifth Sunday in Lent;

John 8:46-59

Christ's Defense Against His Enemies

Joh 8:46-59

Which of you convinceth me of sin? And if I say the truth, why do ye not believe me? He that is of God heareth God's words: ye therefore hear them not, because ye are not of God. Then answered the Jews, and said unto him, Say we not well that thou art a Samaritan, and hast a devil? Jesus answered, I have not a devil; but I honour my Father, and ye do dishonour me. And I seek not mine own glory: there is one that seeketh and judgeth. Verily, verily, I say unto you, If a man keep my saying, he shall never see death. Then said the Jews unto him, Now we know that thou hast a devil. Abraham is dead, and the prophets; and thou sayest, If a man keep my saying, he shall never taste of death. Art thou greater than our father Abraham, which is dead? and the prophets are dead: whom makest thou thyself? Jesus answered, If I honour myself, my honour is nothing: it is my Father that honoureth me; of whom ye say, that he is your God: Yet ye have not known him; but I know him: and if I should say, I know him not, I shall be a liar like unto you: but I know him, and keep his saying. Your father Abraham rejoiced to see my day: and he saw it, and was glad. Then said the Jews unto him, Thou art not yet fifty years old, and hast thou seen Abraham? Jesus said unto them, Verily, verily, I say unto you, Before Abraham was, I am. Then took they up stones to cast at him: but Jesus hid himself, and went out of the temple, going through the midst of them, and so passed by.

1. This Gospel teaches how hardened persons become the more furious, the more one teaches them and lovingly stirs them to do their duty. For Christ asks them here in a very loving way for a reason why they still disbelieve, since they can find fault neither with his life nor with his teaching. His life is blameless; for he defies them and says: ”Which of you convicteth me of sin?” His teaching also is blameless; for he adds: ”If I say truth, why do ye not believe me?” Thus Christ lives, as he teaches.

2. And every preacher should prove that he possesses both: first, a blameless life, by which he can defy his enemies and no one may have occasion to slander his teachings; secondly, that he possesses the pure doctrine, so that he may not mislead those who follow him. And thus he will be right and firm on both sides: with his good life against his enemies, who look much more at his life than at his doctrine, and despise the doctrine for the sake of the life; with his doctrine among his friends, who have much more respect for his doctrine than for the kind of life he leads, and will bear with his life for the sake of his teaching.

3. For it is indeed true that no one lives so perfect a life as to be without sin before God. Therefore it is sufficient that he be blameless in the eyes of the people. But his doctrine must be so good and pure as to stand not only before man but also before God. Therefore every pious pastor may well ask: Who among you can find fault with my life? Among you, I say, who are men; but before God I am a sinner. Thus Moses also boasts in Numbers 16, 15. that he took nothing from the people and he did them no injustice. Samuel did likewise in I Sam 12, 3, also Jeremiah and Hezekiah, who rightly boasted of their blameless life before the people, in order to stop the mouths of blasphemers. But Christ does not speak thus of his doctrine, he says not: ”Who among you can find fault with my doctrine”; but ”If I tell you the truth.” For one must be assured that his doctrine is right before God and that it is the truth, and accordingly care not how it is judged by the people.

4. Hence the Jews have no ground for their unbelief than that they are not the children of God; therefore he passes judgment upon them and says: ”He that is of God heareth the words of God; for this cause ye hear them not, because ye are not of God,” that cannot mean anything else than that you are of the devil.

5. The Jews could not stand this, for they wished to be God's children and people; therefore they are now raging and slander both Christ's life and his doctrine; his doctrine, in that they say: ”Thou hast a devil,” that is, thou speakest moved by the devil and thy doctrine is his lie; and they slander his life, in that they say, ”Thou art a Samaritan,” which sounds among the Jews worse than any other crime. In this way Christ teaches us here the fate that awaits us Christians and his Word; both our life and our doctrine must be condemned and reviled, and that by the foremost, wisest and greatest of earth. Thus one knows the corrupt tree by its fruits, as they, under the pretense of being good, are so bitter, angry, impatient, cruel and mad as to condemn and pass sentence, when one touches them at their tender spot and rejects their ideas and ways.

6. What does Christ do here? His life he abandons to shame and dishonor, is silent and suffers them to call him a Samaritan; while he takes pains to defend his doctrine. For the doctrine is not ours, but God's, and God dare not suffer in the least, here patience is at an end; but I should stake all that I have and suffer, all that they do, in order that the honor of God and of his Word may not be injured. For if I perish, no great harm is done; but if I let God's Word perish, and I remain silent, then I do harm to God and to the whole world. Although I can not now close their mouth nor prevent their wickedness, I shall nevertheless not keep silent, nor act as if they are right, as I do about my good life, so that they retain their right. Although they do me injustice at the time, yet it remains right before God. Further, Christ excuses himself, and says: ”I have not a demon,” that is, my doctrine is not of the devil's lies; ”but I honor my father,” that is, I preach in my doctrine the grace of God, through which he is to be praised, loved and honored by believers. For the evangelical office of the ministry is nothing but glorifying God, Ps 19, 2: ”The heavens declare the glory of God” etc. ”But you dishonor me,” that is, you call me the devil's liar, who reviles and dishonors God.

7. Why does he not say: I honor my father, and ye dishonor him; but says: ”Ye dishonor me?” Impliedly he proves by this, that the father's and his honor are alike and the same, as he and the Father are one God; yet along with this he also wishes to teach that if the office of the ministry, which God honors, is to be duly praised, then it must suffer disgrace. In like manner we will also do to our princes and priests; when they attack our manner of life, we should suffer it and show love for hatred, good for evil; but when they attack our doctrine, God's honor is attacked, then love and patience should cease and we should not keep silent, but also say: I honor my Father, and you dishonor me; yet I do not inquire whether you dishonor me, for I do not seek my own honor. But nevertheless, be on your guard, there is one who seeks it and judges, that is, the Father will require it of you, and judge you and never let you go unpunished. He seeks not only his honor, but also mine, because I seek his honor, as he says in 1 Sam 2, 30: ”Them that honor me I will honor.” And it is our consolation that we are happy; although the whole world reviles and dishonors us, we are assured that God will advance our honor, and therefore will punish, judge and revenge. If one could only believe it and persevere, he will surely come.

”Verily, verily, I say unto you, if a man keep my word, he shall never see death.”

8. By these words he spoils it entirely, in that he does not only defend his doctrine as right and good, which they attribute to the devil; but also ascribes such virtue to his teaching that it becomes a powerful emperor over Satan, death and sin, to give and sustain eternal life. Behold here, how divine wisdom and human reason conflict with one another. How can a human being grasp the thought, that a corporeal, an oral word should redeem forever from death? But let blindness run its course; we shall consider this beautiful saying. Christ is speaking here not of the word of the law, but of the Gospel, which is a discourse about Christ, who died for our sins etc. For God did not wish to impart Christ to the world in any other way; he had to embody him in the Word and thus distribute him, and present him to everybody; otherwise Christ would have existed for himself alone and remained unknown to us; he would have thus died for himself. But since the Word places before us Christ, it thus places us before him who has triumphed over death, sin and Satan. Therefore he who grasps and retains Christ, has thus also eternal deliverance from death. Consequently it is a Word of life, and it is true, that whoever keeps the Word shall never see death.

9. And from this we may well understand what Christ meant by the word ”keep;” it does not refer to such keeping as one keeps the law by good works; for this word of Christ must be kept in the heart by faith and not with the fist or by good works, as the Jews in this case understand it; they fearfully rage against Christ, that Abraham and the prophets are dead; they know nothing of what it is ”to keep,” ”to die” or ”to live.” And it is not called ”to keep” in vain; for there is a conflict and battle when sin bites, death presses and hell faces us; then we are to be in earnest in holding firmly to the Word and let nothing separate us from it. Thus see now how Christ answers the Jews and praises his own teachings. You say, my Word is of the devil and wish to sink it to the bottom of perdition; on the contrary I say to you that it has divine power in it, and I exalt it higher than the heaven of heavens, and above all creatures.

10. How does it then come to pass that man does not see nor taste death, and yet Abraham and all the prophets are dead, who notwithstanding had the Word of God as the Jews say? Here we must give attention to the words of Christ, who makes the distinction that death is a different thing than to see or taste death. We all must face death and die; but a Christian neither tastes nor sees it, that is, he does not feel it, he is not terrified before it, and he enters death calmly and quietly, as though falling asleep, and yet he does not die. But a godless person feels and experiences death, and is terrified before it forever. Thus to taste death may well be called the power and reign or the bitterness of death, yea, it is the eternal death and hell. The Word of God makes this difference. A Christian has that Word and clings firmly to it in death; therefore he does not see death, but his eyes are filled with the life and the Christ in that Word; therefore he never feels death. But the godless possess not that Word, therefore they see no life, but only death; and they must also feel death; that is then the bitter and eternal death.

11. Now Christ means here that whoever clings to his Word will in the midst of death neither feel nor see death, as he also says in Jn 11, 25: ”I am the resurrection, and the life: he that believeth in me though he die, yet shall he live,” that is, he will not experience real death. Here we see now what a glorious estate it is to be a Christian, who is already released from death forever and can never die. For his death or dying seems outwardly indeed like the dying of the godless, but inwardly there is a difference as great as between heaven and earth. For the Christian sleeps in death and in that way enters into life, but the godless departs from life and experiences death forever; thus we may see how some tremble, doubt and despair, and become senseless and raging in the midst of the perils of death. Hence death is also called in the Scriptures a sleep. For just as he who falls asleep does not know how it happens, and he greets the morning when he awakes; so shall we suddenly arise on the last day, and never know how we entered and passed through death.

12. Let us take another example. When Israel marched out of Egypt and came to the Red Sea, they were free and experienced no death, but only life. However when King Pharaoh arrived behind them with all his forces, then they stood in the midst of death, then no life was in sight. For before them was the sea, through which they could not pass, behind them King Pharaoh, and on both sides of them high mountains; on all sides they were seized and enclosed by death, so that they said to Moses: ”Because there were no graves in Egypt, hast thou taken us away to die in the wilderness?” Ex 14, 11, so completely and wholly did they despair of life. Just then Moses came and brought them God's Word that comforted them in the midst of death and preserved them alive, when he said in verse 13: ”Fear not, stand still, and see the salvation of Jehovah, which he will work for you today: for the Egyptians whom ye have seen today, ye shall see them again no more for ever.” They clung to this Word and held out until victory came; through it life appeared in the presence of death, because they believed the Word, that it would come to. pass, and relying upon it they marched into the midst of the Red Sea, which stood on both sides of them like two walls. Then it came to pass that nothing but life and safety were in the sea, where before there were only death and danger. For they would have never become so bold as to go into the sea, had it divided a hundred times, if God's Word had not been present, which comforted them and promised life. Thus man triumphs over death through the Word of Life, if he cleaves to it and believes, and marches into death with it.

13. Likewise Christ also says here in replying to the Jews, that Abraham and the prophets still live and they never died, but have life in the midst of death; they however only lie and sleep in death. For ”Abraham,” he says, ”rejoiced to see my day; and he saw it, and was glad.” Thus, the prophets also saw it. Where and when did Abraham see it? Not with his bodily eyes, as the Jews interpret it, but with the sight of faith in the heart; that is, he recognized Christ when he was told in Gen 22,18: ”In thy seed shall all the nations of the earth be blessed.” Then he saw and understood that Christ, born of his seed through a pure virgin, so as not to be cursed with Adam's children but to remain blessed, should suffer for the whole world, cause this to be preached, and thus overwhelm the whole world with blessing etc. This is the day of Christ, the dispensation of the Gospel, that is the light of this day, which radiates from Christ as from the sun of righteousness, and shines and enlightens the whole world. This is a spiritual day, yet it arose at the time Christ was on the earth in the flesh, a day like Abraham saw. But the Jews understood nothing about such a day because of their carnal minds, and hence they reviled Christ as a liar.

14. Therefore Christ proceeds farther and gives the ground and reason why it is just his Word and not the word of anyone else, that giveth life, and says it is because he was before Abraham, or in other words, because he was the one true God. For if the person who offered himself as a sacrifice for us were not God, it would not help or avail anything, even if he were born of the Virgin Mary and suffered a thousand deaths. But the fact that the Seed of Abraham, who gave himself for us, is also true God, secures blessing and victory for all sinners. Therefore Christ speaks not of his human nature that they saw and experienced; for they could easily see he was not yet fifty years of age, and did not live before Abraham. But with that nature by which he existed long before the time of Abraham, by which he existed also before all creatures and before the whole world. Just as he was man according to his spiritual nature before Abraham, that is, in his Word and in the knowledge of faith was he in the saints; for they all knew and believed that Christ, as God and man, should suffer for us, as is written in Heb 13, 8: ”Jesus Christ is the same yesterday and today, yea and for ever;” and in the Revelation of John, 13,8: ”The Lamb of God that hath been slain from the foundation of the world.” Yet now he is speaking here especially of his divine nature.

15. But here reason is terribly offended and becomes mad and furious because God should become man; this reason cannot harmonize and understand. And this is the article of faith to which the Jews still in our day can not reconcile themselves, hence they cannot cease their throwing stones and their blasphemy. But Christ also continues on the other hand to hide himself from them and to go out of their temple, so that they cannot see nor find him in the Scriptures, in which they search daily. Again, this narrative is not a little terror to all who are so foolhardy about the Scriptures and never approach them with a humble spirit. For even in our day it happens that many read and study in the Scriptures and yet they cannot find Christ, he is hid and has gone out of the temple. And how many there are who say with their mouth that God is become man, and yet they are without the Spirit in their hearts; who whenever tested, prove that they were never in real earnest. This is sufficient on this subject.

Palm Sunday;

Philippians 2:5-11

Christ an Example of Love

Phi 2:5-11

Let this mind be in you, which was also in Christ Jesus: Who, being in the form of God, thought it not robbery to be equal with God: But made himself of no reputation, and took upon him the form of a servant, and was made in the likeness of men: And being found in fashion as a man, he humbled himself, and became obedient unto death, even the death of the cross. Wherefore God also hath highly exalted him, and given him a name which is above every name: That at the name of Jesus every knee should bow, of things in heaven, and things in earth, and things under the earth; And that every tongue should confess that Jesus Christ is Lord, to the glory of God the Father.

1. Here Paul again presents to us as a powerful example of the celestial and eternal fire, the love of Christ, for the purpose of persuading us to exercise a loving concern for one another. The apostle employs fine words and precious admonitions, having perceived the indolence and negligence displayed by Christians in this matter of loving. For this the flesh is responsible. The flesh continually resists the willing spirit, seeking its own interest and causing sects and factions. Although a sermon on this same text went forth in my name a few years ago, entitled ”The Twofold Righteousness,” the text was not exhausted; therefore we will now examine it word by word.

”Have this mind in you, which was also in Christ Jesus.”

2. You are Christians; you have Christ, and in him and through him all fullness of comfort for time and eternity: therefore nothing should appeal to your thought, your judgment, your pleasure, but that which was in the mind of Christ concerning you as the source of your welfare. For his motive throughout was not his own advantage; everything he did was done for your sake and in your interest. Let men therefore, in accord with his example, work every good thing for one another's benefit.

”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.”

[”Who, being in the form of God, thought it not robbery to be equal with God; but made himself of no reputation, and took upon him the form of a servant.”]

3. If Christ, who was true God by nature, has humbled himself to become servant of all, how much more should such action befit us who are of no worth, and are by nature children of sin, death and the devil! Were we similarly to humble ourselves, and even to go beyond Christ in humility – a thing, however, impossible – we should do nothing extraordinary. Our humility would still reek of sin in comparison with his. Suppose Christ was to humble himself in the least degree – but a hair's breadth, so to speak – below the most exalted angels; and suppose we were to humble ourselves to a position a thousand times more abased than that of the devils in hell; yet our humility would not compare in the least with that of Christ. For he is an infinite blessing – God himself – and we are but miserable creatures whose existence and life are not for one moment secure.

4. What terrible judgment must come upon those who fail to imitate the ineffable example of Christ; who do not humble themselves below their neighbors and serve them, but rather exalt themselves above them! Indeed, the example of Christ may well terrify the exalted, and those high in authority; and still more the self-exalted. Who would not shrink from occupying the uppermost seat and from lording it over others when he sees the Son of God humble and eliminate himself?

5. The phrase ”form of God” does not receive the same interpretation from all. Some understand Paul to refer to the divine essence and nature in Christ; meaning that Christ, though true God, humbled himself. While Christ is indeed true God, Paul is not speaking here of his divine essence, which is concealed. The word he uses – ”morphe,” or ”forma' – he employs again where he tells of Christ taking upon himself the form of a servant. ”Form of a servant” certainly cannot signify ”essence of a real servant”-possessing by nature the qualities of a servant. For Christ is not our servant by nature; he has become our servant from good will and favor toward us. For the same reason ”divine form” cannot properly mean ”divine essence”; for divine essence is not visible, while the divine form was truly seen. Very well; then let us use the vernacular, and thus make the apostle's meaning clear.

6. ”Form of God,” then, means the assumption of a divine attitude and bearing, or the manifestation of divinity in port and presence; and this not privately, but before others, who witness such form and bearing. To speak in the clearest possible manner: Divine bearing and attitude are in evidence when one manifests in word and deed that which pertains peculiarly to God and suggests divinity. Accordingly, ”the form of a servant” implies the assumption of the attitude and bearing of a servant in relation to others. It might be better to render ”Morphe tu dulu,” by ”the bearing of a servant,” that means, manners of such character that whoever sees the person must take him for a servant. This should make it clear that the passage in question does not refer to the manifestation of divinity or servility as such, but to the characteristics and the expression of the same. For, as previously stated, the essence is concealed, but its manifestation is public. The essence implies a condition, while its expression implies action.

7. As regards these forms, or manifestations, a threefold aspect is suggested by the words of Paul. The essence may exist without the manifestation; there may be a manifestation without the corresponding essence; and finally, we may find the essence together with its proper manifestation. For instance, when God conceals himself and gives no indication of his presence, there is divinity, albeit not manifest. This is the case when he is grieved and withdraws his grace. On the other hand, when he discloses his grace, there is both the essence and its manifestation. But the third aspect is inconceivable for God, namely, a manifestation of divinity without the essence. This is rather a trick of the devil and his servants, who usurp the place of God and act as God, though they are anything but divine. An illustration of this we find in Ezekiel 28, 2, where the king of Tyre is recorded as representing his heart, which was certainly decidedly human, as that of a god.

8. Similarly, the form, or bearing, of a servant may be considered from a threefold aspect. One may be a servant and not deport himself as such, but as a lord, or as God; as in the instance just mentioned. Of such a one Solomon speaks (Prov 29, 21), saying: ”He that delicately bringeth up his servant from a child shall have him become a son at the last.” Such are all the children of Adam. We who are rightly God's servants would be God himself. This is what the devil taught Eve when he said, ”Ye shall be as God.” Gen 3, 5. Again, one may be a servant and conduct himself as one, as all just and faithful servants behave before the world; and as all true Christians conduct themselves in God's sight, being subject to him and serving all men. Thirdly, one may be not a servant and yet behave as one. For instance, a king might minister to his servants before the world. Before God, however, all men being servants, this situation is impossible with men; no one has so done but Christ. He says at the supper (Jn 13, 13-14): ”Ye call me, Teacher, and, Lord: and ye say well; for so I am,” and yet I am among you as a servant. And in another place (Mt 20, 28), ”The Son of man came not to be ministered unto, but to minister.”

9. From these explanations Paul's meaning must have become clear. His thought is: Christ was in the form of God; that is, both the essence and the bearing of Deity were his. He did not assume the divine form as he did that of a servant. He was, I repeat it; he was in the form of a God. The little word ”was” expresses that divinity was his both in essence and form. The meaning is: Many assume and display an appearance of divinity, but are not themselves actually divine; the devil, for instance, and Antichrist and Adam's children. This is sacrilege- the assumption of divinity by an act of robbery. See Rom 2, 22. Though the offender does not look upon such conduct as robbery, it is none the less robbing divine honor, and is so regarded by God and angels and saints, and even by his own conscience. But Christ, who had not come by divinity through arrogating it to himself, but was divine by nature according to his very essence, did not deem his divinity a thing he had grasped; nor could he, knowing divinity to be his very birthright, and holding it as his own natural possession from eternity.

10. So Paul's words commend Christ's essential divinity and his love toward us, and at the same time correct all who falsely assume a divine form. Such are we all so long as we are the devil's members. The thought is: The devil's members all would be God, would rob the divinity they do not possess; and they must admit their action to be robbery, for conscience testifies, indeed must testify, that they are not God. Though they may despise the testimony of conscience and fail to heed it, yet the testimony stands, steadfastly maintaining the act as not right-as a malicious robbery. But the one man, Christ, who did not assume the divine form but was in it by right and had a claim upon it from eternity; who did not and could not hold it robbery to be equal with God; this man humbled himself, taking upon him the form of a servant – not his rightful form – that he by the power of his winning example, might induce them to assume the bearing of servants who possessed the form and character of servants, but who, refusing to own them, appropriated the appearance of divinity upon which they had no claim, since the essence of divinity was forever beyond them.

11. That some fail to understand readily this great text, is due to the fact that they do not accept Paul's words as spoken, but substitute their own ideas of what he should have said, namely: Christ was born true God and did not rob divinity, etc. The expression ”who, existing in the form of God” sounds, in the Greek and Latin, almost as if Christ had merely borne himself as God, unless particular regard be given to the words ”existing in,” which Paul contrasts with the phrase ”took upon him.” Christ took upon himself the form of a servant, it is true, but in that form was no real servant. just so, while dispensing with a divine appearance, behind the appearance chosen was God. And we likewise take upon ourselves the divine form, but in the form we are not divine; and we spurn the form of servants, though that is what we are irrespective of appearance. Christ disrobes himself of the divine form wherein he existed, to assume that of a servant, which did not express his essential character; but we lay aside the servant form of our real being and take upon ourselves, or arrogate to ourselves, the form of God to which we are not fitted by what we are in reality.

12. They are startled by this expression also: ”Christ thought it not robbery to be equal with God.” Now, at first sight these words do not seem to refer solely to Christ, since even the devil and his own, who continually aspire to equality with God, do not think their action robbery in spite of the testimony of their conscience to the contrary. But with Paul the little word ”think,” or ”regard,” possesses a powerful significance, having the force of ”perfect assurance.” Similarly he says (Rom 3, 28), ”We reckon therefore that a man is justified by faith apart from the works of the law”; and (1 Cor 7, 40), ”I think [deem] that I also have the spirit of God.” But the wicked cannot boast it no robbery when they dare take upon themselves the form of God; for they know, they are satisfied in themselves, that they are not God. Christ, however, did not, nor could he think himself not equal to God; in other words, he was confident of his equality with God, and knew he had not stolen the honor. Paul's words are chosen, not as an apology for Christ, but as a severe rebuke for those who arrogate to themselves the form of God against the protest of conscience that it is not their own but stolen. The apostle would show how infinitely Christ differs from them, and that the divine for they would take by theft is Christ's by right.

13. Paul does not use this expression, however, when he refers to Christ's assumption of the servant form which his, not by nature, but by assumption. The words produce the impression that Christ took by force something not his own. Paul should be expected to say: ”He held it not robbery to assume the form of a servant.” Why should he rather have chosen that form of expression in the first instance, since Christ did not assume the divine form, but possessed it as his very own – yes, laid it aside and assumed a form foreign to his nature? The substance of the matter is that he who becomes a servant does not and cannot assume anything, but only gives, giving even himself. Hence there is no warrant here to speak of robbery or of a disposition to look upon the matter in this light. On the other hand, assumption of the divine form necessarily involves taking, and altogether precludes giving. Hence there is warrant to speak of robbery in this connection, and of men who so view it. But this charge cannot be brought against Christ. He does not render himself guilty of robbery, nor does he so view his relation, as all others must do. Divinity is his by right, and so is its appropriate form a birthright.

14. Thus, it seems to me, this text very clearly teaches that to have divine form is simply to assume in regard to others, in word and deed, the bearing of God and Lord; that Christ meets this test in the miraculous signs and life-giving words, as the Gospels contend. He does not rank with the saints who lack the divine essence; he has, in addition to divine form, the divine essence and nature. On the other hand, the servant, or servile, form implies acting toward others, in word and deed, like a servant. Thus Christ did when he served the disciples and gave himself for us. But he served not as the saints, who are servants by nature. Service was, with him, something assumed for our benefit and as an example for us to follow, teaching us to act in like manner toward others, to disrobe ourselves of the appearance of divinity as he did, as we shall see.

15. Unquestionably, then, Paul proclaims Christ true God. Had he been mere man, what would have been the occasion for saying that he became like a man and was found in the fashion of other men? And that he assumed the form of a servant though he was in form divine? Where would be the sense in my saying to you, ”You are like a man, are made in the fashion of a man, and take upon yourself the form of a servant”? You would think I was mocking you, and might appropriately reply: ”I am glad you regard me as a man; I was wondering if I were an ox or a wolf. Are you mad or foolish?” Would not that be the natural rejoinder to such a foolish statement? Now, Paul not being foolish, nor being guilty of foolish speech, there truly must have been something exalted and divine about Christ. For when the apostle declares that he was made like unto other men, though the fact of his being human is undisputed, he simply means that the man Christ was God, and could, even in his humanity, have borne himself as divine. But this is precisely what he did not do; he refrained; he disrobed himself of his divinity and bore himself as a mere man like others.

16. What follows concerning Christ, now that we understand the meaning or ”form of God” and ”form of a servant,” is surely plain. In fact, Paul himself tells us what he means by ”form of a servant.” First: He makes the explanation that Christ disrobed, or divested himself; that is, appeared to lay aside his divinity in that he divested himself of its benefit and glory. Not that he did, or could, divest himself of his divine nature; but that he laid aside the form of divine majesty-did not act as the God he truly was. Nor did he divest himself of the divine form to the extent of making it felt and invisible; in that case there would have been no divine form left. He simply did not affect a divine appearance and dazzle us by its splendor; rather he served us with that divinity. He performed miracles. And during his suffering on the cross he, with divine power, gave to the murderer the promise of Paradise. Lk. 23, 43. And in the garden, similarly, he repelled the multitude by a word. Jn 18, 6. Hence Paul does not say that Christ was divested by some outside power; he says Christ ”made himself” of no repute. Just so the wise man does not in a literal way lay aside wisdom and the appearance of wisdom, but discards them for the purpose of serving the simple- minded who might fittingly serve him. Such man makes himself of no reputation when he divests himself of his wisdom and the appearance of wisdom.

17. Second: Christ assumed the form of a servant, even while remaining God and having the form of God; he was God, and his divine words and works were spoken and wrought for our benefit. As a servant, he served us with these. He did not require us to serve him in compensation for them, as in the capacity of a Lord he had a just right to do. He sought not honor or profit thereby, but our benefit and salvation. It was a willing service and gratuitously performed, for the good of men. It was a service unspeakably great, because of the ineffable greatness of the minister and servant – God eternal, whom all angels and creatures serve. He who is not by this example heartily constrained to serve his fellows, is justly condemned. He is harder than stone, darker than hell and utterly without excuse.

18. Third: ”Being made in the likeness of men.” Born of Mary, Christ's nature became human. But even in that humanity he might have exalted himself above all men and served none. But he forbore and became as other men. And by ”likeness of men” we must understand just ordinary humanity without special privilege whatever. Now, without special privilege there is no disparity among men. Understand, then, Paul says in effect: Christ was made as any other man who has neither riches, honor, power nor advantage above his fellows; for many inherit power, honor and property by birth. So lowly did Christ become, and with such humility did he conduct himself, that no mortal is too lowly to be his equal, even servants and the poor. At the same time, Christ was sound, without bodily infirmities, as man in his natural condition might be expected to be.

19. Fourth. ”And being found in fashion as a man.” That is, he followed the customs and habits of men, eating and drinking, sleeping and waking, walking and standing, hungering and thirsting, enduring cold and heat, knowing labor and weariness, needing clothing and shelter, feeling the necessity of prayer, and having the same experience as any other man in his relation to God and the world. - He had power to avoid these conditions; as God he might have demeaned and borne himself quite differently. But in becoming man, as above stated, he fared as a human being, and he accepted the necessities of ordinary mortals while all the time he manifested the divine form which expressed his true self.

20. Fifth: ”He humbled himself,” or debased himself. In addition to manifesting his servant form in becoming man and faring as an ordinary human being, he went farther and made himself lower than any man. He abased himself to serve all men with the supreme service – the gift of his life in our behalf.

21. Sixth: He not only made himself subject to men, but also to sin, death and the devil, and bore it all for us. He accepted the most ignominious death, the death on the cross, dying not as a man but as a worm (Ps 22, 6); yes as an arch-knave, a knave above all knaves, in that he lost even what favor, recognition and honor were due to the assumed servant form in which he had revealed himself, and perished altogether.

22. Seventh: All this Christ surely did not do because we were worthy of it. Who could be worthy such service from such a one? Obedience to the Father moved him. Here Paul with one word unlocks heaven and permits us look into the unfathomable abyss of divine majesty and behold the ineffable love of the Fatherly heart toward us – his gracious will for us. He shows us how from eternity it has been God's pleasure that Christ, the glorious one who has wrought all this, should do it for us. What human heart would not melt at the joy-inspiring thought? Who would not love, praise and thank God and in return for his goodness, not only be ready to serve the world, but gladly to embrace the extremity of humility? Who would not so do when he is aware that God himself has such precious regard for him, and points to the obedience of his Son as the pouring out and evidence of his Fatherly will. Oh, the significance of the words Paul here uses! such words as he uses in no other place! He must certainly have burned with joy and cheer. To gain such a glimpse of God – surely this must be coming to the Father through Christ. Here is truly illustrated the truth that no one comes to Christ except the Father draw him; and with what power, what delicious sweetness, the Father allures! How many are the preachers of the faith who imagine they know it all, when they have received not even an odor or taste of these things! How soon are they become masters who have never been disciples! Not having tasted God's love, they cannot impart it; hence they remain unprofitable babblers.

”Wherefore also God highly exalted him.”

23. As Christ was cast to the lowest depths and subjected to all devils, in obeying God and serving us, so has God exalted him Lord over all angels and creatures, and over death and hell. Christ now has completely divested himself of the servant form – laid it aside. Henceforth he exists in the divine form, glorified, proclaimed, confessed, honored and recognized as God. While it is not wholly apparent to us that ”all things are put in subjection” to Christ, as Paul says (I Cor 15, 27), the trouble is merely with our perception of the fact. It is true that Christ is thus exalted in person and seated on high in the fullness of power and might, executing everywhere his will; though few believe the order of events is for the sake of Christ. Freely the events order themselves, and the Lord sits enthroned free from all restrictions. But our eyes are as yet blinded. We do not perceive him there nor recognize that all things obey his will. The last day, however, will reveal it. Then we shall comprehend present mysteries; how Christ laid aside his divine form, was made man, and so on; how he also laid aside the form of a servant and resumed the divine likeness; how as God he appeared in glory; and how he is now Lord of life and death, and the King of Glory. This must suffice on the text. For how we, too, should come down from our eminence and serve others has been sufficiently treated of in other postils. Remember, God desires us to serve one another with body, property, honor, spirit and soul, even as his Son served us.

Good Friday

How to Contemplate Christ's Holy Sufferings

This sermon was first published in 1519. The sermon went through many editions between 1519-1524 and was one of Luther's most popular writings.

I. THE FALSE VIEWS OF CHRIST'S SUFFERINGS

1. In the first place, some reflect upon the sufferings of Christ in a way that they become angry at the Jews, sing and lament about poor Judas, and are then satisfied; just like by habit they complain of other persons, and condemn and spend their time with their enemies. Such an exercise may truly be called a meditation not on the sufferings of Christ, but on the wickedness of Judas and the Jews.

2. In the second place, others have pointed out the different benefits and fruits springing from a consideration of Christ's Passion. Here the saying ascribed to Albertus is misleading, that to think once superficially on the sufferings of Christ is better than to fast a whole year or to pray the Psalter every day, etc. The people thus blindly follow him and act contrary to the true fruits of Christ's Passion; for they seek therein their own selfish interests. Therefore they decorate themselves with pictures and booklets, with letters and crucifixes, and some go so far as to imagine that they thus protect themselves against the perils of water, of fire, and of the sword, and all other dangers. In this way the suffering of Christ is to work in them an absence of suffering, which is contrary to its nature and character.

3. A third class so sympathize with Christ as to weep and lament for him because he was so innocent, like the women who followed Christ from Jerusalem, whom he rebuked, in that they should better weep for themselves and for their children. Such are they who run far away in the midst of the Passion season, and are greatly benefitted by the departure of Christ from Bethany and by the pains and sorrows of the Virgin Mary, but they never get farther. Hence they postpone the Passion many hours, and God only knows whether it is devised more for sleeping than for watching. And among these fanatics are those who taught what great blessings come from the holy mass, and in their simple way they think it is enough if they attend mass. To this we are led through the sayings of certain teachers, that the mass opere operati, non opere operantis, is acceptable of itself, even without our merit and worthiness, just as if that were enough. Nevertheless the mass was not instituted for the sake of its own worthiness, but to prove us, especially for the purpose of meditating upon the sufferings of Christ. For where this is not done, we make a temporal, unfruitful work out of the mass, however good it may be in itself. For what help is it to you, that God is God, if he is not God to you? What benefit is it that eating and drinking are in themselves healthful and good, if they are not healthful for you, and there is fear that we never grow better by reason of our many masses, if we fail to seek the true fruit in them?

II. THE TRUE VIEW OF CHRIST'S SUFFERINGS

4. Fourthly, they meditate on the Passion of Christ aright, who so view Christ that they become terror-stricken in heart at the sight, and their conscience at once sinks in despair. This terror-stricken feeling should spring forth, so that you see the severe wrath and the unchangeable earnestness of God in regard to sin and sinners, in that he was unwilling that his only and dearly beloved Son should set sinners free unless he paid the costly ransom for them as is mentioned in Is 53, 8: ”For the transgression of my people was he stricken.” What happens to the sinner, when the dear child is thus stricken? An earnestness must be present that is inexpressible and unbearable, which a person so immeasurably great goes to meet, and suffers and dies for it; and if you reflect upon it real deeply, that God's Son, the eternal wisdom of the Father, himself suffers, you will indeed be terror-stricken; and the more you reflect the deeper will be the impression.

5. Fifthly, that you deeply believe and never doubt the least, that you are the one who thus martyred Christ. For your sins most surely did it. Thus St. Peter struck and terrified the Jews as with a thunderbolt in Acts 2, 36-37, when he spoke to them all in common: ”Him have ye crucified,” so that three thousand were terror-stricken the same day and tremblingly cried to the apostles: ”0 beloved brethren what shall we do?” Therefore, when you view the nails piercing through his hands, firmly believing it is your work. Do you behold his crown of thorns, believe the thorns are your wicked thoughts, etc.

6. Sixthly, now see, where one thorn pierces Christ, there more than a thousand thorns should pierce thee, yea, eternally should they thus and even more painfully pierce thee. Where one nail is driven through his hands and feet, thou shouldest eternally suffer such and even more painful nails; as will be also visited upon those who let Christ's sufferings be lost and fruitless as far as they are concerned. For this earnest mirror, Christ, will neither lie nor mock; whatever he says must be fully realized.

7. Seventhly, St. Bernard was so terror-stricken by Christ's sufferings that he said: I imagined I was secure and I knew nothing of the eternal judgment passed upon me in heaven, until I saw the eternal Son of God took mercy upon me, stepped forward and offered himself on my behalf in the same judgment. Ah, it does not become me still to play and remain secure when such earnestness is behind those sufferings. Hence he commanded the women: ”Weep not for me, but weep for yourselves, and for your children.” Lk 23, 28; and gives in the 31st verse the reason: ”For if they do these things in the green tree, what shall be done in the dry?” As if to say: Learn from my martyrdom what you have merited and how you should be rewarded. For here it is true that a little dog was slain in order to terrorize a big one. Likewise the prophet also said: ”All generations shall lament and bewail themselves more than him”; it is not said they shall lament him, but themselves rather than him. Likewise were also the apostles terror-stricken in Acts 2, 37, as mentioned before, so that they said to the apostles: ”0, brethren, what shall we do?” So the church also sings: I will diligently meditate thereon, and thus my soul in me will exhaust itself.

8. Eighthly, one must skillfully exercise himself in this point, for the benefit of Christ's sufferings depends almost entirely upon man coming to a true knowledge of himself, and becoming terror-stricken and slain before himself And where man does not come to this point, the sufferings of Christ have become of no true benefit to him. For the characteristic, natural work of Christ's sufferings is that they make all men equal and alike, so that as Christ was horribly martyred as to body and soul in our sins, we must also like him be martyred in our consciences by our sins. This does not take place by means of many words, but by means of deep thoughts and a profound realization of our sins. Take an illustration: If an evil-doer were judged because he had slain the child of a prince or king, and you were in safety, and sang and played, as if you were entirely innocent, until one seized you in a horrible manner and convinced you that you had enabled the wicked person to do the act; behold, then you would be in the greatest straits, especially if your conscience also revolted against you. Thus much more anxious you should be, when you consider Christ's sufferings. For the evil doers, the Jews, although they have now judged and banished God, they have still been the servants of your sins, and you are truly the one who strangled and crucified the Son of God through your sins, as has been said.

9. Ninthly, whoever perceives himself to be so hard and sterile that he is not terror-stricken by Christ's sufferings and led to a knowledge of him, he should fear and tremble. For it cannot be otherwise; you must become like the picture and sufferings of Christ, be it realized in life or in hell; you must at the time of death, if not sooner, fall into terror, tremble, quake and experience all Christ suffered on the cross. It is truly terrible to attend to this on your deathbed; therefore you should pray God to soften your heart and permit you fruitfully to meditate upon Christ's Passion. For it is impossible for us profoundly to meditate upon the sufferings of Christ of ourselves, unless God sink them into our hearts. Further, neither this meditation nor any other doctrine is given to you to the end that you should fall fresh upon it yourself, to accomplish the same; but you are first to seek and long for the grace of God, that you may accomplish it through God's grace and not through your own power. For in this way it happens that those referred to above never treat the sufferings of Christ aright; for they never call upon God to that end, but devise out of their own ability their own way, and treat those sufferings entirely in a human and an unfruitful manner.

10. Tenthly, whoever meditates thus upon God's sufferings for a day, an hour, yea, for a quarter of an hour, we wish to say freely and publicly, that it is better than if he fasts a whole year, prays the Psalter every day, yea, than if he hears a hundred masses. For such a meditation changes a man's character and almost as in baptism he is born again, anew. Then Christ's suffering accomplishes its true, natural and noble work, it slays the old Adam, banishes all lust, pleasure and security that one may obtain from God's creatures; just like Christ was forsaken by all, even by God.

11. Eleventhly, since then such a work is not in our hands, it happens that sometimes we pray and do not receive it at the time; in spite of this one should not despair nor cease to pray. At times it comes when we are not praying for it, as God knows and wills; for it will be free and unbound: then man is distressed in conscience and is wickedly displeased with his own life, and it may easily happen that he does not know that Christ's Passion is working this very thing in him, of which perhaps he was not aware, just like the others so exclusively meditated on Christ's Passion that in their knowledge of self they could not extricate themselves out of that state of meditation. Among the first the sufferings of Christ are quite and true, among the others a show and false, and according to its nature God often turns the leaf, so that those who do not meditate on the Passion, really do meditate on it; and those who hear the mass, do not hear it; and those who hear it not, do hear it.

III. THE COMFORT OF CHRIST'S SUFFERINGS

12. Until the present we have been in the Passion week and have celebrated Good Friday in the right way: now we come to Easter and Christ's resurrection. When man perceives his sins in this light and is completely terror-stricken in his conscience, he must be on his guard that his sins do not thus remain in his conscience, and nothing but pure doubt certainly come out of it; but just as the sins flowed out of Christ and we became conscious of them, so should we pour them again upon him and set our conscience free. Therefore see well to it that you act not like perverted people, who bite and devour themselves with their sins in their heart, and run here and there with their good works or their own satisfaction, or even work themselves out of this condition by means of indulgences and become rid of their sins; which is impossible, and, alas, such a false refuge of satisfaction and pilgrimages has spread far and wide.

13. Thirteenthly. Then cast your sins from yourself upon Christ, believe with a festive spirit that your sins are his wounds and sufferings, that he carries them and makes satisfaction for them, as Is 53,6 says: ”Jehovah hath laid on him the iniquity of us all;” and St. Peter in his first Epistle 2, 24: ”Who his own self bare our sins in his body upon the tree” of the cross; and St. Paul in 2 Cor 5,21: ”Him who knew no sin was made to be sin on our behalf; that we might become the righteousness of God in him.” Upon these and like passages you must rely with all your weight, and so much the more the harder your conscience martyrs you. For if you do not take this course, but miss the opportunity of stilling your heart, then you will never secure peace, and must yet finally despair in doubt. For if we deal with our sins in our conscience and let them continue within us and be cherished in our hearts, they become much too strong for us to manage and they will live forever. But when we see that they are laid on Christ and he has triumphed over them by his resurrection and we fearlessly believe it, then they are dead and have become as nothing. For upon Christ they cannot rest, there they are swallowed up by his resurrection, and you see now no wound, no pain, in him, that is, no sign of sin. Thus St. Paul speaks in Rom 4, 25, that he was delivered up for our trespasses and was raised for our justification; that is, in his sufferings he made known our sins and also crucified them; but by his resurrection he makes us righteous and free from all sin, even if we believe the same differently.

14. Fourteenthly. Now if you are not able to believe, then, as I said before, you should pray to God for faith. For this is a matter in the hands of God that is entirely free, and is also bestowed alike at times knowingly, at times secretly, as was just said on the subject of suffering.

15. But now bestir yourself to the end: first, not to behold Christ's sufferings any longer; for they have already done their work and terrified you; but press through all difficulties and behold his friendly heart, how full of love it is toward you, which love constrained him to bear the heavy load of your conscience and your sin. Thus will your heart be loving and sweet toward him, and the assurance of your faith be strengthened. Then ascend higher through the heart of Christ to the heart of God, and see that Christ would not have been able to love you if God had not willed it in eternal love, to which Christ is obedient in his love toward you; there you will find the divine, good father heart, and, as Christ says, be thus drawn to the Father through Christ. Then will you understand the saying of Christ in Jn 3, 16: ”God so loved the world that he gave his only begotten Son,” etc. That means to know God aright, if we apprehend him not by his power and wisdom, which terrify us, but by his goodness and love; there our faith and confidence can then stand immovable and man is truly thus born anew in God.

16. Sixteenthly. When your heart is thus established in Christ, and you are an enemy of sin, out of love and not out of fear of punishment, Christ's sufferings should also be an example for your whole life, and you should meditate on the same in a different way. For hitherto we have considered Christ's Passion as a sacrament that works in us and we suffer; now we consider it, that we also work, namely thus: if a day of sorrow or sickness weighs you down, think, how trifling that is compared with the thorns and nails of Christ. If you must do or leave undone what is distasteful to you: think, how Christ was led hither and thither, bound and a captive. Does pride attack you: behold, how your Lord was mocked and disgraced with murderers. Do unchastity and lust thrust themselves against you: think, how bitter it was for Christ to have his tender flesh torn, pierced and beaten again and again. Do hatred and envy war against you, or do you seek vengeance: remember how Christ with many tears and cries prayed for you and all his enemies, who indeed had more reason to seek revenge. If trouble or whatever adversity of body or soul afflict you, strengthen your heart and say: Ah, why then should I not also suffer a little since my Lord sweat blood in the garden because of anxiety and grief? That would be a lazy, disgraceful servant who would wish to lie in his bed while his lord was compelled to battle with the pangs of death.

17. Behold, one can thus find in Christ strength and comfort against all vice and bad habits. That is the right observance of Christ's Passion, and that is the fruit of his suffering, and he who exercises himself thus in the same does better than by hearing the whole Passion or reading all masses. And they are called true Christians who incorporate the life and name of Christ into their own life, as St. Paul says in Gal 5, 24: ”And they that are of Christ Jesus have crucified the flesh with the passions and the lusts thereof.” For Christ's Passion must be dealt with not in words and a show, but in our lives and in truth. Thus St. Paul admonishes us in Heb 12, 3: ”For consider him that hath endured such gainsaying of sinners against himself, that ye wax not weary, fainting in your souls;” and St. Peter in his 1 Epistle 4, 1: ”As Christ suffered in the flesh, arm ye yourselves also with the same mind.” But this kind of meditation is now out of use and very rare, although the Epistles of St. Paul and St. Peter are full of it. We have changed the essence into a mere show, and painted the meditation of Christ's sufferings only in letters and on walls.

On Confession and the Lord's Supper

1524

I. OF CONFESSION AND THE LORD'S SUPPER IN GENERAL.

1. Although I have often preached and written on the Lord's Supper and Confession, yet annually the time appointed for the consideration of these subjects, for the sake of those who desire to commune, returns, and so we must review them in a summary and speak of them once more.

2. In the first place, I have often enough said that Christians are not obliged to commune on this particular festive day, but that they have the right and authority to come whenever they desire; for God established the office of the ministers for the purpose that they might at all times serve the people and provide them with God's Word and the Sacraments. Therefore it is unchristian to force people under pain of committing mortal sin to commune just at this time; as has been done heretofore, and is still done in many places. For it is not and can not be in keeping with the Lord's Supper to force or compel any one to partake of it; on the contrary, it is intended only for a hungry soul that compels itself and rejoices in being permitted to come; those who must be driven are not desired.

3. Therefore, until the present the devil has ruled with unrestrained power and authority through the pope, compelling him to drive and force the whole world to commune; and in fact, everybody did come running, like swine, because of the pope's command. In this way so much dishonor and shame have been brought upon the Lord's Supper, and the world has been so filled with sin that one is moved with compassion to think of it. But since we know these things we ought to let no command bind us, but to hold fast the liberty wherewith Christ has made us free. I say this for the sake of those will not commune except at this time of the year, and who come only because of the custom and the common practice. There is, to be sure, no harm in coming at this Easter-festival, if only the conscience be free and not bound to the time, and is properly prepared to receive the Lord's Supper.

II. OF CONFESSION.

4. In the second place, we must say the same thing concerning Confession. First of all we know that the Scriptures speak of three kinds of confession. The first is that which is made to God, of which the prophet David speaks in Ps 32, 5: ”I acknowledged my sin unto thee, and my iniquity did I not hide: I said, I will confess my transgressions unto Jehovah; and thou forgavest the iniquity of my sin.” Likewise, in the preceding third verse David says: ”When I kept silence, my bones wasted away as with the drought of summer;” that is, before God no one is able to stand unless he come with this confession, as Ps 130, 4 declares: ”But there is forgiveness with thee, that thou mayest be feared;” that is, whoever would deal with thee must deal so that this confession proceeds from his heart, which says: Lord, if thou be not merciful all is lost, no matter how pious I may be. Every saint must make this confession, as again we read in the Psalm mentioned, verse 6, ”For this let everyone that is godly pray unto thee.” Therefore, this kind of confession teaches us that we are all alike wicked and sinners, as the saying is, If one of us is good, all of us are good. If anyone have special grace, let him thank God and refrain from boasting. Has anyone fallen into sin, it is because of his flesh and blood; nor has any fallen so low but that another who now stands may fall even lower. Therefore, as far as we are concerned, there is no difference among us, the grace of God alone is dividing us.

5. This kind of confession is so highly necessary that it dare not cease for a moment, but must constitute the entire life of a Christian, so that without ceasing he praise the grace of God and reproach his own life in the eyes of God. Otherwise, if he dare to plead some good work or a good life before God, his judgment, which can tolerate nothing of the kind, would follow; and no one is able to stand before it. Therefore, this kind of confession must be made, that you may condemn yourself as worthy of death and the fire of hell; thus you will anticipate God so that he will not be able to judge and condemn you, but must show you mercy. Concerning this kind of confession, however, we will not speak at this time.

6. The second kind of confession is that made to our neighbor, and is called the confession springing from love, as the other is called the confession springing from faith. Concerning this kind of confession we read in Ja 5, 16: ”Confess therefore your sins one to another.” In this confession, whenever we have wronged our neighbor, we are to acknowledge our fault to him, as Christ declares in Mt 5, 23-25: ”If therefore thou art offering thy gift at the altar, and there rememberest that thy brother hath aught 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, while thou art with him in the way etc.” God here requires of both parties that he who hath offended the other ask forgiveness, and that he who is asked grant it. This kind of confession, like the former, is necessary and commanded; for God will be merciful to no one, nor forgive his sins, unless he also forgive his neighbor. In like manner, faith cannot be true unless it produce this fruit, that you forgive your neighbor, and that you ask for forgiveness; otherwise a man dare not appear before God. If this fruit is absent, faith and the first kind of confession are not honest.

7. The third kind of confession is that ordered by the pope, which is privately spoken into the ears of the priest when sins are enumerated. This confession is not commanded by God; the pope, however, has forced the people to it and, in addition, has invented so many kinds and varieties of sin that no one is able to keep them in mind; thus consciences have been troubled and tortured in a manner that is pitiful and distressing. Concerning this, however, we will say that God does not force you to confess by faith to him, or by love to your neighbor, when you have no desire to be saved and to receive his grace. Neither does he want you to make confession against your will and desire; on the contrary, he wants you to confess of your own accord, heartily, with love and pleasure. In like manner, he does not compel you to make a private confession to the priest when you have no desire of your own to do so, and do not long for absolution. This the pope disregarded, and proceeded as though it were a part of the civil government requiring that force be employed; he did not inquire whether a person felt willing or not, but he simply issued the order, that whosoever does not confess at this time shall not have burial in the cemetery. But God cares not whether a thing is done or not, as long as it is not done with pleasure. It is better, therefore, to postpone a duty than to perform it unwillingly. For no one can come to God unless he come gladly and of his own free will; hence, no one can compel you to come. If you come because of the command and in order to show obedience to the pope, you do wrong. Yet it is the custom in the whole world that everybody runs to the Lord's Supper solely because it is commanded; hence this is very properly called the week of torture, since in it the consciences of the people are tortured and tormented so that they are really to be pitied, besides the injury and destruction of souls. Moreover, Christ himself is also tortured far more shamefully than when he hung upon the cross. Therefore, we may well lift up our hands and thank God for giving us such light. For although we do not bear much fruit and amend, still we have the right knowledge. Hence, it is much better to stay away from confession and communion than to go unwillingly: then at least our consciences remain untortured.

8. Hence we say of private confession, that no one is compelled to observe it. Still it is for this reason a commendable and good thing. Wherever and whenever you are able to hear God's Word you ought not to despise it, but receive it with heartfelt desire. Now, God has caused his Word to go forth through all the world, so that it fills every nook and corner, and wherever you go you find God's Word. If I preach the forgiveness of sins, I preach the true Gospel. For the sum of the Gospel is: Whosoever believeth in Christ shall receive the forgiveness of his sins. Thus a Christian preacher cannot open his mouth unless he pronounces an absolution. Christ also does the same in the Gospel lesson when he says, ”Pax vobiscum,” Peace be unto you. That is, I proclaim unto you, as of God, that you have peace and forgiveness of sins; this is even the Gospel itself, and absolution. So also the words of the Lord's Supper, ”This is my body which is given for you; this is my blood which is shed for you for the remission of sins etc.” If I were to say, I will not go to confession because I have the Word in the Lord's Supper, I will be like him who declares, Neither am I going to hear the preaching. The Gospel must ring and echo without ceasing in every Christian's mouth. Therefore we are to accept it with joy wherever and whenever we can hear it, lift up our hands, and thank God that we can hear it everywhere.

9. Therefore, when you go to private confession give more heed to the priest's word than to your own confessing; and make this distinction, What you say is one thing, and what he says who hears you is another. Do not place much value on what you do, but give heed to what he says, to wit, that in God's stead he proclaims to you the forgiveness of sins. It makes no difference whatever whether he be a priest, called to preach, or merely a Christian. The word which he speaks is not his, but God's Word; and God will keep it as surely as if he had spoken it. This is the way he has placed his holy Word into every corner of the world. Since, therefore, we find it everywhere, we ought to receive it with great thankfulness, and not cast it to the winds.

10. For in Confession as in the Lord's Supper you have the additional advantage, that the Word is applied to your person alone. For in preaching it flies out into the whole congregation, and although it strikes you also, yet you are not so sure of it; but here it does not apply to anyone except to you. Ought it not to fill your heart with joy to know a place where God is ready to speak to you personally? Yea, if we had a chance to hear an angel speak we would surely run to the ends of the earth. Are we not then foolish, wretched and ungrateful people not to listen to what is told us? Here the Scriptures stand, and testify that God speaks through us, and that this is as valid as though he were to speak it with his own mouth; even as Christ declares in Mt 18, 20, ”Where two or three are gathered together in my name, there am I in the midst of them;” again in Jn 20,23, ”Whose soever sins ye forgive, they are forgiven unto them; whose soever sins ye retain, they are retained.” Here God himself pronounces the absolution, just as he himself baptizes the child; and do you say we don't need Confession? For although you hear the same thing in the Lord's Supper you ought not on that account to reject it, especially since it applies to you, as already stated, personally.

11. Besides this you have another advantage, in Confession you are enabled to disclose all your failings, and to obtain counsel regarding them. And if there were no other reason, and God did not himself speak in Confession, I would not willingly give it up for this one reason, that here I am permitted to open my heart to my brother and tell him what troubles me. For it is a deplorable thing to have the conscience burdened and prostrate with fear, and to know neither counsel nor consolation. This is why it is such an excellent and comforting thing for two to come together, and the one to offer advice, help and consolation to the other, proceeding in a fine brotherly and affectionate manner. The one reveals his ailment; whereupon the other heals his wounds. Therefore I would not give Confession up for all the treasure of the world. Still it dare not be made a command, lest it be turned into a matter of conscience, as though a person would not dare to commune without first making confession; nevertheless, we ought never to despise Confession, you cannot hear God's Word too frequently, nor impress it so deeply upon your heart that it could not be done still better.

12. Therefore I said that confession and absolution must be carefully distinguished from each other, that you give attention chiefly to the absolution, and that you attend confession not because of the command, or in order to do a good work by your confessing, thinking that because of this good work your sins are forgiven; on the contrary, we are to go only because we there hear God's Word and by it receive consolation. To this incline your ears, and be persuaded that God speaks through men and forgives you your sins; this, of course, requires faith. Hitherto the manner of our Confession was as follows: when people were absolved so many works were required of them as to render satisfaction for their sins. This was called absolving, whereas in truth it meant binding worse than ever. Sins ought to be completely removed by the absolution; but they first imposed the task of rendering satisfaction for them, and thus force people away from faith and absolution, and induce them to rely upon their own works. They should be taught thus, Behold, this word which I speak to you in God's stead you must embrace in true faith. If you have not this faith postpone your confession; yet this does not mean that when your faith is too weak you are not to come and demand consolation and strength. If you cannot believe, tell the brother to whom you would confess of it, and say to him, I do indeed feel that I have need of confession and absolution, but I find I am too cold and too weak in faith. For to whom are you going to confide your weakness if not to God? And where can you find him except in your brother? He can strengthen and help you by his words. This is confessing in the right way; and would to God the whole world were brought far enough at least for everyone to confess that he cannot believe.

13. Let it be said now concerning Confession that everything ought to be free, so that each person attends without constraint, of his own accord. But what ought one to confess? Here is where our preachers in the past have pounded a great deal into us by means of the five senses, the seven deadly sins, the ten commandments, etc., thereby perplexing our consciences. But it should be, that you first of all feel that which weighs you down, and the sins that pain you most and burden your conscience you ought to declare and confess to your brother. Then you need not search long nor seek all kinds of sins; just take the ones that come to your mind, and say, This is how frail I am and how I have fallen; this is where I crave consolation and counsel. For confession ought to be brief. If you recall something that you have forgotten, it is not to trouble you; for you confessed not in order to do a good work, or because you were compelled, but in order to be comforted by the word of absolution. Moreover, you can easily confess to God in secret what was forgotten, or you can hear the absolution for it during the communion service. We are therefore not to worry even if sins have been forgotten; though forgotten they are still forgiven; for God looks, not to the excellence or completeness of your confession, but to his Word and how you believe it. So also the absolution does not state that some sins are forgiven and others not; on the contrary, it is a free proclamation declaring that God is merciful to you. But it God is merciful to you all your sins must be blotted out. Therefore, hold fast to the absolution alone and not to your confession; whether or not you have forgotten anything makes no difference; as much as you believe so much are you forgiven. This is the way we must ever trust in God's Word in spite of sin and an evil conscience.

III. OF THE LORD'S SUPPER

14. In the third place we must speak of the Lord's Supper. We said above that no one should be compelled to commune at any special time, but that this should be left free. It remains for us to speak of the two elements in the Lord's Supper. I have already said that among us one element alone is not to be offered to the communicant; he who wants the Lord's Supper should receive the whole of it. For we have preached and practiced this long enough and cannot assume that there should be anyone unable to understand it; yet if there be one so dense, or claiming to be so weak that he cannot grasp the true meaning of it, we will excuse him; it is just as well that he remains away. For anyone to hear God's Word so long, to have himself coddled like a child, and after all to continue saying, I do not understand, is no good sign. For it is impossible for you to hear so long and still be unenlightened; since then you remain blind it is better for you not to receive the Lord's Supper. If you cannot grasp the Word that is bright, clear and certain, you need not grasp the sacrament; for the sacrament would be nothing if there were no Word. Moreover, this Word has now resounded again and again throughout the whole world, so that even they who oppose it know it. These, however, are not weak but obdurate and hardened; they set their heads against the doctrine they hear us prove from the Scriptures with such clearness that they are unable to reply or establish the contrary; yet they simply remain in the Romish Church and try to force us to follow them. Therefore, it is out of the question for us any longer to yield or to endure them, since they defy us and maintain as their right what they teach and practice. Hence we wish to receive both elements in the Lord's Supper, just because they wish to prevent us from having them. The thought of causing offense no longer applies to those people. But if there were a locality where the Gospel had not been heard, it would be proper and Christian to adapt one's self for a time to those who are weak; as also we did in the beginning when our cause was entirely new. Now, however, since so much opposition is offered, and so many efforts at violent suppression are made, forbearance is out of the question.

15. It is, moreover, a fine example of God's providential ruling and guidance that the Lord's Supper is not devoid of persecution, for in instituting it he intended it to be a token and mark whereby we might be identified as Christians. For if we were without it, it would be impossible to tell where to find Christians, and who are Christians, and where the Gospel has borne fruit. But when we go to the Lord's Supper people can see who they are that have heard the Gospel; moreover, they can observe whether we lead Christian lives. So this is a distinctive mark whereby we are recognized, whereby we also confess the name of God and show that we are not ashamed of his Word. When now the pope sees me going to the Lord's Supper and receiving both elements, the bread and the wine, according to the Gospel, it is a testimony that I am determined to cling to the Gospel. If then he grows angry and endeavors to slay me, it is just as it was in the early days of Christianity when the Christians confessed God in the same way by this token of the Lord's Supper. Our bishops have forbidden both elements as contrary to God's ordinance and command. If now we mean to confess Christ we must receive both elements, so that people may know that we are Christians and abide by the Word of God. If for this cause they slay us we ought to bear it, knowing that God will abundantly restore life to us again. Hence it is proper for us to suffer persecution on this account; otherwise, if everything were to go smoothly, there would be no real confession. In this way we remain in the right state, always expecting shame and disgrace, yea, even death for the Lord's sake, as it was in the ancient church.

16. Furthermore, I said it is not enough to go to the Lord's Supper, unless you are assured and know a defense to which you can refer as the foundation and reason that you do right in going; in order that you may be armed when attacked, and able to defend yourself with the Word of God against the devil and the world. On this account you dare not commune on the strength of another's faith; for you must believe for yourself, even as I must, just as you must defend yourself as well as I must defend myself. Therefore, above all you must know the words Christ used in instituting the Lord's Supper. They are these:

”Our Lord Jesus Christ, the same night in which he was betrayed, took bread; and when he had given thanks. he broke it and gave it to his disciples and said, Take, eat; this is my body which is given for you: this do in remembrance of me.”

”After the same manner also he took the cap, when he had supped, gave thanks and gave it to them, saying: Take, drink ye all of it; this cup is the New Testament in my blood, which is shed for you for the remission of sins: this do ye, as oft as ye drink it, in remembrance of me.”

17. These are the words which neither our opponents nor Satan are able to deny, on them we must stand. Let them make whatever comments they please; we have the clear Word of God, saying, the bread is Christ's body given for us; and the cup his blood shed for us. This he bids us do in remembrance of him; but the pope commands that it be not done. Well, they say, we are only erring laymen, we do not understand, nor are we able to explain the words. But we reply: it is for us to explain just as much as it is for them; for we are commanded to believe in Christ, to confess our faith, and to keep all the commandments of God, just as well as they are. For we have the same God they claim to have. How then are we to believe without knowing and understanding his Word? Since I am commanded to believe I must know the words I am to believe; for how can I believe without the words? Moreover, it is my duty to stand firm, and I must know how to defend myself and how to refute the arguments to the contrary. This is how you can stop their mouths and bring them to silence. My faith must be as good as yours, therefore I must have and must know the Word as well as you. For example the Evangelist here says, ”Jesus took the cup and gave it to his disciples, saying, Drink ye all of it; this is my blood of the New Testament which is shed for you,” etc. These words are certainly clear enough; and there is no one so stupid that he cannot understand what is meant by, ”Take, drink ye all of it; this is the cup of the New Testament in my blood” etc. Therefore we reply, Unless they prove to us that drinking here signifies something different from what all the world understands by the term, we shall stick to the interpretation, that we are all to drink of the cup. Let them bring forward what they please, custom or councils, we reply, God is older and greater than all things.

18. Likewise, the words are clear, ”This do in remembrance of me.” Tell me, who is to remember the Lord? Is this said to the priests alone, and not to all Christians? And to remember the Lord, what is that but to preach him and to confess him? Now if we are all to remember the Lord in his Supper we must certainly be permitted to receive both elements, to eat the bread and to drink the cup; this surely no one can deny. Therefore, there is no use for you to cover up these words and tell us that we are not to know them. If we are not to know them, what are you here for? You claim to be a shepherd, and therefore you ought to be here to teach these words and preach them to me, and now by your own rotten defense you are forced to confess your own shame and bite your own tongue, having so shamefully spoken in contradiction of the truth.

19. Thus you see how we are to understand the words of the institution of the Lord's Supper and firmly hold to them; for in them all the virtue is centered, we all must know them, understand them, and cling to them in faith, so as to be able to defend ourselves and to repulse the foe. When you wish to go to the Lord's Supper listen to the words spoken, and be assured that they contain the whole treasure on which you are to stand and rely, for they are really spoken to you. My body is given, my blood is shed, Christ declares. Why? Just for you to eat and drink? No; but for the remission of sins. This is what strikes you; and everything else that is done and said has no other purpose than that your sins may be forgiven. But if it is to serve for the forgiveness of sins, it must be able also to overcome death. For where sin is gone, there death is gone, and hell besides; where these are gone, all sorrow is gone and all blessedness has come.

20. Therefore, you must act so that the words mean you. This will be when you feel the sting and terror of your sin, the assault of the flesh, the world, and the devil. At one time you are angry and impatient; at another you are assailed by the love of money and the cares of life, etc.; so that you are constantly attacked, and at times even gross sins arise, and you fall and injure your soul. Thus you are a poor and wretched creature, afraid of death, despondent, and unable to be happy. Then it is time, and you have reason enough to go, make confession, and confide your distress to God, saying, Lord, thou has instituted and left us the sacrament of thy body and blood that in it we may find the forgiveness of sin. I now feel that I need it. I have fallen into sin. I am full of fear and despair. I am not bold to confess thy Word. I have all these failings, and these. Therefore, I come now that thou mayest heal, comfort, and strengthen me etc.

21. For this reason I made the statement that the Lord' Supper is to be given only to him who is able to say that this is his condition; that is, he must state what troubles him, and must long to obtain strength and consolation by means of the Word and the symbol. Let him who is unable to use the Lord's Supper in this way remain away, nor let him do like those who wretchedly torture themselves at this time, when they come to the sacrament, and have no idea what they are doing. Now when you receive the Lord's Supper, go forth and exercise your faith. The sacrament serves to the end that you may be able to say, I have the public declaration that my sins are forgiven; besides my mouth has received the public symbol, this I can testify, as also I have testified before the devil and all the world. When death now and an evil conscience assail you, you can rely on this and defy the devil and sin, and thus strengthen your faith and gladden your conscience towards God, and amend your life day by day, where otherwise you would be slothful and cold, and the longer you remained away the more unfit you would be. But if you feel that you are unfit, weak and lacking, where will you obtain strength here? Do you mean to wait until you have grown pure and strong, then indeed you will never come and you will never obtain any benefit from the holy communion.

22. This is the right use of the Lord's Supper, serving not to torture, but to comfort and gladden the conscience. For by instituting it for us, God did not intend it to be poison and torture to frighten us; this is what we made of it by our false doctrine, when we imagined we were to bring the offering of our piety to God, and hid the words that were to give comfort and salvation, strengthen our consciences, refresh, gladden and free them from every distress. This is the meaning of the Lord's Supper, and we are to look upon it only as containing sweet grace, consolation, and life. It is poison and death to those who approach it with insolence, who feel no weakness, frailty, or distress to impel them, who act as if they were pure and pious from the start. The Lord's Supper welcomes those who perceive their frailties and feel that they are not pious, yet would like to be. Thus it all depends on this feeling, for we are all frail and sinful, only we do not all confess it.

23. Let this suffice on how we ought to prepare ourselves to receive the communion and conduct ourselves toward it, namely, that we are to exercise and strengthen our faith by the words of the institution of the Supper which say that Christ's body and blood are given and shed for the remission of sins. These words sufficiently show the benefit, fruit and use of the Lord's Supper as far as partaking of it for ourselves is concerned.

But the second thought springing from the first is Christian love, and this also deserves attention. It is our duty to let the benefit and fruit of the Lord's Supper become manifest, and we ought to show that we have received it with profit. We at present see it received throughout all the world in so many celebrations of the mass, but where do you see the least fruit following from it?

24. Now this is the fruit, that even as we have eaten and drunk the body and blood of Christ the Lord, we in turn permit ourselves to be eaten and drunk, and say the same words to our neighbor, Take, eat and drink; and this by no means in jest, but in all seriousness, meaning to offer yourself with all your life, even as Christ did with all that he had, in the sacramental words. As if to say, Here am I myself, given for you, and this treasure do I give to you; what I have you shall have; when you are in want, then will I also be in want; here, take my righteousness, life, and salvation, that neither sin, nor death, nor hell, nor any sorrow may overcome you; as long as I am righteous and alive, so long shall you also be righteous and alive. These are the words he speaks to us; these we must take, and repeat them to our neighbor, not by the mouth alone, but by our actions, saying, Behold, my dear brother, I have received my Lord; he is mine, and I have more than enough and great abundance. Now you take what I have, it shall be yours, and I place it at your disposal. Is it necessary for me to die for you, I will even do that. The goal placed before us in the Lord's Supper is that the attainment of such conduct toward our neighbor may appear in us.

25. Of course, it is true, we will not become so perfect that one places his soul and body, goods and honor at the disposal of the other. We still live in the flesh, and this is so deeply rooted in us that we are unable to furnish this symbol and evidence as perfectly as we should. On account of these our shortcomings Christ has instituted the Lord's Supper for our training, that here we may obtain what we lack. For what will you do when you miss in yourself what we have described? You must even come and tell him, Behold, this is what I need. Thou dost give thyself to me so richly and abundantly, but I am unable to do likewise toward my neighbor; this I lament before thee, and I pray thee, let me grow rich and strong enough to accomplish it. Though it is impossible for us to reach such perfection, we are nevertheless to sigh for it, and not to despair when we fall short, only so the desire to obtain it continue in our hearts.

26. Yet the least part of love and devotion is not the sacrifice of my pride. I can indeed give my neighbor temporal goods and bodily service by my efforts and labor; I can also render him service by offering instruction and intercession; likewise I can visit and comfort him when he is sick and in sorrow, feed him when hungry, loose him when bound, etc. But to bear my neighbor's weakness is far greater than all these. Yet with us the trouble will always be that we will not be able to do it as perfectly as Christ did. He is the bright, radiant sun without a single shadow, whereas our light, compared with this sun, is only a gleaming bit of lighted straw. Yonder a glowing oven full of fire and perfect love; and he is satisfied if we light only a little taper and endeavor somewhat to let love shine forth and burn. This is the shortcoming we all see and feel in each other. But never let anyone conclude and say, This is not Christ. On the contrary, see what he did in the Gospel story when so often he suffered his disciples to stray and stumble, making his wisdom yield and serve their folly. He condemns them not, but endures their weakness and tells them in Jn 13,7-33: ”Whither I go, ye cannot come.” Likewise, to Peter, ”What I do, thou knowest not now.” By such love he abandons his righteousness, judgment, power, vengeance, and punishment, and his authority over us and our sins. He could indeed condemn us for our folly, but all he does is to say, You do wrong, you do not know; yet casts us not away, but comforts us. Therefore I said, it is no small evidence of love to be able to bear with one's neighbor when he is weak in faith or in love.

27. On the other hand, Christ dealing so kindly with his disciples is no permission for us to approve of human weaknesses or of sin. For later he tells Peter, ”What I do thou shalt understand hereafter.” Here he merely gives his weakness time and bears with it. It is as though he said, I will bear with your ignorance and weak faith for your sake and will spare you as long as you understand that you must do better, and intend to later on; not that you may grow idle and secure.

28. Therefore, when we have received the Lord's Supper we must not allow ourselves to become indolent, but must be diligent and attentive to increase in love, aid our neighbor in distress, and lend him a helping hand when he suffers affliction and requires assistance. When you fail to do this you are not a Christian, or only a weak Christian, though you boast of having received the Lord and all that he is, in the Lord's Supper.

29. If, however, you would be sure of partaking profitably of the Lord's Supper, there is no better way than to observe your conduct toward your neighbor. You need not reflect on the great devoutness you experienced, or on the sweetness of the words in your heart. These indeed are good thoughts, but they will not give you assurance, they may deceive you. However, you will be sure as to whether the sacrament is efficacious in your heart, if you watch your conduct toward your neighbor. If you discover that the words and the symbol soften and move you to be friendly to your enemy, to take an interest in your neighbor's welfare, and to help him bear his suffering and affliction, then it is well. On the other hand, if you do not find it so, you continue uncertain even if you were to commune a hundred times a day with devotions so great as to move you to tears for very joy; for wonderful devotions like this, very sweet to experience, yet as dangerous as sweet, amount to nothing before God. Therefore we must above all be certain for ourselves, as Peter writes in 2 Pet. 1, 10, ”Give the more diligence to make your calling and election sure.” The Word and the sacrament are indeed certain in themselves; for God himself, together with all the angels and saints, testify to this; the question is in regard to yourself whether you furnish the same testimony. Therefore, even if all the angels and the whole world were to testify that you had received the Lord's Supper profitably, it would be weaker testimony than that furnished by yourself. This you cannot reach unless you consider your conduct whether it shines forth, works in you, and bears fruit.

30. Now when fruit fails to appear, when you feel that constantly you remain just as you were, and when you care nothing for your neighbor, then you have reason to take a different attitude in these things; for this is no good sign. Even Peter had to hear the same who was godly and ready to die and to do wonderful deeds for Christ. What then will you do? If you still experience evil desires, anger, impatience etc., you are again in trouble and that should urge and impel you to go to Christ and lay it before him, saying. I partake of the Lord's Supper, still I remain as I was, without fruit. I have received the great treasure, yet it remains inactive and dormant within me: This I lament before thee., As thou hast bestowed this treasure upon me, grant now that it may also produce fruit and a new life within me, manifesting themselves toward my neighbor. Now when you begin a little to prove this, you will continually grow stronger and break forth in good deeds to your neighbor more from day to day.

31. For this life is nothing more than a life of faith, of love, and of sanctified affliction. But these three will never be perfect in us while we live here on earth, and no one possesses them in perfection except Christ. He is the sun and is set for our example, which we must imitate. For this reason there will always be found among us some that are weak, others that are strong, and again some that are stronger; these are able to suffer less, those more; and so they must all continue in the imitation of Christ. For this life is a constant progress from faith to faith, from love to love, from patience to patience, and from affliction to affliction. It is not righteousness, but justification; not purity, but purification; we have not yet arrived at our destination, but we are all on the road, and some are farther advanced than others. God is satisfied to find us busy at work and full of determination. When he is ready he will come quickly, strengthen faith and love, and in an instant take us from this life to heaven. But while we live on earth we must bear with one another, as Christ also bore with us, seeing that none of us is perfect.

32. Christ has shown this to us not only by his own example and by his Word, but he has also pictured it to us in the form of the Sacrament of the Altar, namely, by means of the bread and the wine. We believe that the true body and blood of Christ is under the bread and wine, even as it is. Here we see one thing and believe another, which describes faith. For when we hear the Word and receive the Lord's Supper we have merely a word and an act, yet by it we embrace life and every treasure, even God himself. Likewise love is pictured in these signs and elements. First of all in the bread. For as long as the grains of wheat are in a pile before they are ground, each is a body separate for itself, and is not mingled with the others; but when they are ground they all become one body. The same thing takes place with the wine. As long as the berries are not crushed each retains its own form, but when they are crushed they all flow together and become one drink. You cannot say, this is the flour from this grain, or this is a drop from that berry; for each has entered the form of the other, and thus was formed one bread and one drink. This is the interpretation of St. Paul in 1 Cor 10, 17: ”Seeing that we, who are many, are one bread, one body: for we all partake of the one bread.” We eat the Lord by the faith of the Word which the soul consumes and enjoys. In this way my neighbor also eats me: I give him my goods, body, and life and all that I have, and let him consume and use it in his want. Likewise, I also need my neighbor; I too am poor and afflicted, and suffer him to help and serve me in turn. Thus we are woven one into the other, helping one another even as Christ helped us. This is what it means spiritually to eat and drink one another.

33. Let me say now in conclusion in regard to the Lord's Supper that when we have received it we ought to give heed to love, and in this way assure ourselves that we have received the sacrament profitably, and at the same time furnish evidence to others; so that we may not always come and still continue unchanged. Therefore, as I said, we must turn from our devotions and thoughts to our conduct toward our neighbor, and examine ourselves in this mirror with all seriousness. The sacrament is to act upon us so that we may be transformed and become different people. For God's word and work do not intend to be idle, but are bound to produce great things, to wit, set us free from sin, death, and the devil, and every kind of fear, and make us servants even of the least among men on earth, and this without the slightest complaint on our part, rejoicing rather to find someone in need of our help, and fearing only lest after receiving so much we may not apply it all.

34. Whenever the Lord's Supper fails to produce this result there is reason to fear it has wrought injury. Nevertheless, even if the result is not great, we are not to reject those that are imperfect and weak, but those that are indolent and insolent, who imagine they have done enough when they have partaken of the sacrament. A change must take place in you, and there must be evidence of it, then you will be able to perceive through the symbol that God is with you, and your faith will grow sure and strong. For you can easily feel whether you have grown more joyous and bold than you were before. Formerly the world seemed too narrow for us when we heard of death and thought of sin. If now we feel different it is not because of our own strength, for in the past we could not get so far, although we put forth greater exertions and endeavored to help ourselves by means of works. Likewise, you can feel whether you are kind to him who injured you, and whether you are merciful to him who is sick. Thus you can discover, whether the Lord's Supper is producing any fruit through your own life. If you experience nothing, go to God and tell him of your shortcomings and troubles; we all must do the same thing as long as we live, for, as we have said, not one of us is perfect. For the present let this suffice on this subject.