Martin Luther’s
Church
Postil
The
Christmas Postil of 1522
As an outlaw and a
heretic, Luther spent his Exile at the
In 1525, follow the
Sermons until Easter. These three parts are known as the Winter-part of
Luther’s Church Postil.
In 1528, Luther says
about his Church Postil: It is the best book I have ever written.
Christmas Day
Titus 2:11-15
For the grace of God that bringeth
salvation hath appeared to all men, teaching us that, denying ungodliness and
worldly lusts, we should live soberly, righteously, and godly, in this present
world; looking for that blessed hope, and the glorious appearing of the great
God and our Saviour Jesus Christ; who gave himself for us, that he might redeem
us from all iniquity, and purify unto himself a peculiar people, zealous of
good works. These things speak, and exhort, and rebuke with all authority. Let
no man despise thee.
THE APPEARING OF THE GRACE OF GOD
1.
It is written in the book of Nehemiah (ch 4) that the Jews, in rebuilding
2.
The first consideration in this lesson is, Paul
teaches what should be the one theme of Titus and of every other preacher,
namely, Christ. The people are to be taught who Christ is, why he came and what
blessings his coming brought us. ”The grace of God hath appeared,” the apostle
says, meaning God's grace is clearly manifest. How was it manifested? By the
preaching of the apostles it was proclaimed world wide. Previous to Christ's
resurrection, the grace of God was unrevealed. Christ dwelt only among the Jews
and was not yet glorified. But after his ascension he gave to men the Holy
Spirit. Concerning the Spirit, he before testified (Jn 16, 14) that the Spirit
of truth, whom he should send, would glorify him. The apostle's meaning is:
Christ did not come to dwell on earth for his own advantage, but for our good. Therefore
he did not retain his goodness and grace within himself. After his ascension he
caused them to be proclaimed in public preaching throughout the world - to all
men. Nor did he permit the revelation to be made as a mere proclamation of a
fact, as a rumor or a report; it was appointed to bring forth fruit in us. It
is a revelation and proclamation that teaches us to deny - to
reject - ungodly things, all earthly lusts, all worldly desires, and
thenceforward lead a sober, righteous and godly life.
3.
In the first verse, the true essence of the text, ”The
grace of God hath appeared, bringing salvation to all men,” Paul condemns the
favors of the world and of men as pernicious, worthy of condemnation,
ineffectual; and would incite in us a desire for divine grace. He teaches us to
despise human favor. He who would have God's grace and favor must consider the
surrender of all other grace and favor. Christ says (Mt 10, 22), ”Ye shall be hated of all men for my name's sake.” The
Psalmist says (Ps 53, 5,), ”God hath scattered the
bones of him that campeth against thee.” And Paul declares (Gal 1, 10), ”If I were still pleasing men, I should not be a servant
of Christ.” Where saving grace of God comes, the pernicious favor must be ignored.
He who would taste the former must reject and forget the latter.
4.
According to the text, this grace has appeared, is proclaimed, to all men. Christ
commanded (Mk 16, 15) that the Gospel be preached to all creatures throughout
the whole world. And Paul in many places - for instance Colossians 1, 23 - says, ”The Gospel, which ye heard preached in all creation under
heaven.” The thought is, the Gospel was preached publicly in the hearing of all
creatures, much more of all men. At first Christ preached the Gospel and only
in the land of the Jews, knowledge the Holy Scriptures being confined to that
nation, as Ps. 76,2 and Ps 147, 19 declare. But
afterward the Word was made free to all men; not confined to any particular
section. Psalm 19, 4 declares, ”Their line is gone out
through the earth, and their words to the end of the world.” This is spoken of
the apostles.
5.
But you may object, ”Surely the words of the apostles did not, in their time,
reach the end of the world; for nearly eight hundred years elapsed after the
apostolic age before Germany was converted, and also recent discoveries show
there are many islands and many countries where no indication of the grace of
God appeared before the century.” I reply: The apostle has reference to
character of the Gospel. It is a message calculated, from the nature of its
inception and purpose, to go into all the world. At
the time of the apostles it had already entered the greater and better part of
the world. Up to that day, no message of like character was ever ordained. The
Law of Moses was confined to the Jewish nation. Universal proclamation of the
Gospel being for the most part accomplished at that time, and its completion
being inevitable today - the Scripture phraseology makes it an accomplished
fact. In the Scriptures we frequently meet with what is called
”synecdoche;” that is, a figure of speech whereby a part is made to
stand for the whole. For instance, it is said that Christ was three days and
three nights in the grave, when the fact is he passed one entire day, two
nights, and portions of two other days in that place. Mt 12,
40. Again, we read (Mt 23, 37) of
6.
So the Gospel was in the apostolic day preached to all creatures; for it is a
message introduced, designed and ordained to reach all creatures. To
illustrate: A prince, having despatched from his residence a message and seeing
it started upon the way, might say the message had gone to the appointed place
even though it had not yet reached its destination. Similarly, God has sent
forth his Gospel to all creatures even though it has not so far reached all. Note,
the prophet says the voice of the apostles has ”gone
out through all the earth.” He does not say their voice has reached the entire
world, but is on the way - ”is gone out.” And so Paul
means the Gospel is continuously preached and made manifest to all men. It is
now on the way; the act is performed though the effect is not complete.
7.
The appearing of grace, Paul says, instructs us in two things: one is described
as ”denying ungodliness and worldly lusts.” We must
explain these terms. The Latin word ”impietas,” which the apostle renders in
the Greek ”asebia” and which in Hebrew is ”resa,” I cannot find any one German
word to express. I have made it ”ungoettlich wesen,”
”ungodliness.” The Latin and Greek terms do not fully convey the Hebrew
meaning. ”Resa,” properly, is the sin of failing to honor God; that is, of not
believing, trusting, fearing him, not surrendering to him, not submitting to
his providence, not allowing him to be God. In this sin, those guilty of gross
outward evils are deeply implicated indeed; but much more deeply involved are
the wise, sainted, learned ecclesiasts who, relying upon their works, think
themselves godly and so appear in the eyes of the world. In fact, all men who
do not live a life committed to the pure goodness and grace of God are ”impious,” ungodly, even though they be holy enough to
raise the dead, or perfect in continence and all other virtues. ”Graceless” or ”faithless” would seem to be the proper adjective to
describe them. I shall, however, use the term ”ungodly.”
Paul tells us that saving grace has appeared to the graceless to make them rich
in grace and rich in God; in other words, to bring them to believe, trust,
fear, honor, love and praise him, and thus transform ungodliness into
godliness.
8.
Of what use would be the appearing of saving grace were we to attempt to become
godly in life through some other means? Paul here declares grace was revealed
and proclaimed to the very end that we might deny ungodliness and thereafter
live righteously; not through or of ourselves, but through grace. No one more
disparages divine grace, and more gainsays its appearing, than do hypocrites
and ungodly saints; for, unwilling to regard their own works ineffectual,
sinful and faulty, they discover in themselves much good. Measuring themselves
by their good intentions, they imagine they deserve great merit independently
of grace. God, however, regards no work good - nor is it - unless he by his
grace effects it in us. It was for the sake of
accomplishing in us all many such works, and of deterring us from our own
attempts, that God manifested his saving grace to men.
9.
Now, the foremost evil of men is their godlessness, their unsaved state, their
lack of grace. It includes first a faithless heart, and then all resultant
thoughts, words, works and conduct in general. Left to himself, the
individual's inner life and outward conduct are guided only by his natural
abilities and human reason. In these his beauty and brilliance sometimes
outshine the real saints. But he seeks merely his own interest. He is unable to
honor God in life and conduct, even though he does command greater praise and
glory in the exercise of reason than do the true saints of frequent Scripture
mention. So worldwide and so deeply subtle an evil is this godless, graceless
conduct, it withholds from the individual the power to perceive the evil of his
way, to believe he errs, even when his error is held up to him. The prophet (Ps 32, 2) looks upon this blindness as not that of
reason, or of the world, or of the flesh, but as a spiritual deception, leading
astray not only the reason but the spirit of man.
10.
In fact, that ungodliness is sinful must be believed rather than felt. Since
God permitted the manifestation of his grace to all men to lead them to deny
ungodliness, we ought to believe him a Being who knows our hearts better than
we do ourselves. We must also confess that were it not for the ungodliness and
faulty character of our deeds, God would not have ordained the proclamation of
his grace for our betterment. Were one to administer remedies to an individual
not ill, he would be looked upon as lacking sense. Accordingly, God must be regarded
in the same light by them who, measuring themselves by their good intentions
and their feelings, are unwilling to believe all their deeds ungodly and worthy
of condemnation and that God's saving grace is necessary. To them this is a
terrible doctrine. Christ (Mt 21, 32) charges the chief priests, doctors and
ecclesiasts (elders) with disbelieving John the Baptist, who called them to
repentance; they refused to know their sin. All the prophets met death for
accusing the people of the sin of ungodliness. No one believed the prophets. No
one of the people thought himself guilty of such sin. They
judged themselves by their feelings, their intentions and works; not by God's
Word, not by his counsel delivered through the prophets.
11.
Paul employs a strong Greek term, ”paedeusa,” meaning
”to instruct” - such elementary instruction as we give children concerning a
thing whereof they have no knowledge at all. The children are guided, not by
their reason, but by the instructing word of their father. According to his
representation they regard a certain thing as useful or as harmful. They
believe in and are guided by him. With intelligent and learned individuals,
however, we explain in a way comprehensible to their reason why a certain thing
is profitable and a certain other thing unprofitable. God designs that we, as
childish pupils, be instructed by his saving grace. Then if we cannot feel we
may yet believe that our natures are godless and faulty, and so receive grace
and walk therein. Well does Christ testify (Mt 18, 3), ”Except
ye turn, and become as little children, ye shall in no wise enter into the
kingdom of heaven;” and Isaiah (ch. 7, 9), ”If ye will not believe, surely ye
shall not be established.” Divine, saving grace, then, has appeared, not only
to help us, but also to teach us our need of grace. For the fact of its coming
shows all our works godless, graceless, and condemned. The psalmist (Ps 119,
5-8) fervently entreats God to teach him his judgments, laws and commandments,
that he may not be guided by his own ideas and feelings, a thing God has
forbidden (Deut 12, 8), saying: ”Ye shall not do . . . every man whatsoever is
right in his own eyes.”
12.
The other evil in man Paul terms ”worldly lusts.” Therein
is comprehended all disorderly conduct the individual may be guilty of,
touching himself and his neighbor; while the first evil - ungodliness -
comprehends all wrongs toward God. Observe Paul's judicious choice of words - ”lusts,” ”worldly lusts.” By the use of ”worldly” he would
include all evil lusts, whether it be for goods, luxuries, honor, favors or
aught of the world wherein one may lustfully sin. He does not say, however, we
must deny ourselves worldly goods, or must not make use of them. They are good
creatures of God. We must avail ourselves of food, drink, clothing and other
necessaries of life. No such thing is forbidden; it is only the lust after
them, the undue love and craving for them, that we must deny, for it leads us
into all sins against ourselves and our neighbors.
13.
In this expression is also condemned the conduct of godless hypocrites, who,
though they may be clad in sheep's clothing and sometimes refrain from an evil
deed through cowardice or shame or through fear of hell's punishment, are nevertheless
filled with evil desires for wealth, honor and power. No one loves life more
dearly, fears death more terribly and desires more ardently to remain in this
world than do they; yet they fail to recognize the worldly lusts wherein they
are drowned, and their many works are vainly performed. It is not enough to put
away worldly works and speech; worldly desires, or lusts, must be removed. We
are not to place our affections upon the things of this life, but all our use
of it should be with a view to the future life; as follows in the text:
”Looking for the . . . appearing of the glory,” etc.
14.
Observe here, the grace of God reveals the fact that all men are filled with
worldly lusts, though some may conceal their lustfulness by their hypocrisy. Were
men not subject to such desires, there could be no necessity for the revelation
of grace, no need for its benefits, no occasion for its manifestation to all
men, no need it should teach the putting off of lusts. For whosoever is not
subject to lusts is not called upon to forsake them. Paul's statement here has
no reference to such a one. Indeed, he cannot be a human being; hence he has no
need of grace, and so far as he is concerned its manifestation is not
essential. What, then, must he be? Unquestionably, a devil, and eternally
condemned with all his holiness and purity. Could the hypocrites, however,
wholly hide their worldly lusts, they could not conceal their ardent desire to
hold to this life, and their unwillingness to die. Thus they reveal their lack
of grace, and the worldliness and ungodliness of all their works. Nevertheless,
they fail to perceive their graceless condition and their perilous infirmity.
15.
Further, Paul speaks of ”denying,” or renouncing. Therein
he rejects many foolish expedients devised by men for attaining righteousness. Some
run to the wilderness, some into cloisters. Others separate themselves from
society, presuming by bodily flight to run away from ungodliness and worldly
lusts. Yet others resort to tortures and injuries of the body, imposing upon
themselves excessive hunger, thirst, wakefulness, labor, uncomfortable apparel.
Now, if ungodliness and worldly lusts were but something painted upon the wall,
you might escape them by running out of the house; if they were knit into a red
coat, you might pull off the coat and don a gray one; did they grow in your
hair, you might have it shaved off and wear a bald pate; were they baked in the
bread, you might eat roots instead. But since they inhere in your heart and
permeate you through and through, where can you flee that you will not carry
them with you? What can you wear under which you will escape them? What will
you eat and drink wherein they will not be with you? In a word, what can you do
to escape yourself, since you cannot get out of yourself? Dear man, the great
temptations are within you. To run away from them would necessitate, first,
fleeing from yourself. James says (ch 1, 14), ”Each man is tempted, when he is driven away by his own
lust, and enticed.”
16.
The apostle means, not simply that we must flee the outward temptations to sin,
but, as he says, that we must ”deny” them, must
mortify the lusts, or desires, within ourselves. Our lusts being mortified, no
external temptation can harm. By such subjection do we truly flee.
If we fail to mortify our desires, it will not avail to flee outward
temptations. We must remain amidst temptations and there learn through grace to
deny lusts and ungodliness. It is written (Ps 110, 2), ”Rule
thou” - or apply thyself - in the midst of thine enemies.” Conflict and not
flight, energy and not rest, must be the order in this life if we are to win
the crown.
17.
We read of an ancient father who, unable to endure temptation in a cloister,
left it that he might in the wilderness serve God in peace. But in the desert
one day his little water-jug overturned. He set it up, but it overturned a
second time. Becoming enraged, he dashed the vessel into pieces. Then, saying
within himself, ”Since I cannot find peace when alone, the defect must be in
myself,” he returned to the cloister to suffer temptations, from that time
forward teaching that we must obtain the victory, not by fleeing worldly lusts,
but by denying them.
18.
Paul goes on to show another thing wherein we are instructed of grace -the
Christian's manner of life after ungodliness and worldly lusts are denied:
”v12b We should live soberly and righteously
and godly in this present world.”
What
an excellent general rule of life he gives us! one
adapted to all conditions. He offers no occasion for sects. He introduces no
differing opinions of men, as the case is with human doctrines. First, he mentions ”soberness,” wherein is indicated what should be
the nature of man's conduct toward himself in all respects. It calls for the
subjection of the body, the keeping of it well disciplined. In every place of
our text where the term ”soberness” is used, Paul has the Greek word ”sophron,”
which signifies, not only soberness, but temperance in every recognition of the
body, in every ministration to the flesh; in eating, drinking and sleeping, for
instance; in apparel, speech, manner and movement. Such soberness represents
what is known in German as honorable living and good breeding. The sober man
knows how, in all physical relations, to conduct himself temperately,
discreetly and bravely; not leading a wild, shameless, unrestrained, disorderly
life, lax in regard to eating, drinking, sleeping, and to speech, manner and
movement. In the earlier part of the chapter, Paul devises that aged women
teach the young women to be ”sober-minded” and chaste.
19.
Excessive eating and drinking truly does greatly impede our efforts to lead an
honorable life. On the other hand, temperance contributes much to accomplish
it. The moment one indulges his appetite to excess, he loses perfect control of
himself; his five senses become unmanageable. Experience teaches that when the
stomach is filled with meat and drink, the mouth is filled with words, the ears
with the lust of hearing, the eyes with the lust of seeing. The whole system
either becomes indolent, drowsy, dull, or else it grows wild and dissolute, all
the members overleaping the bounds of reason and propriety, until no discipline
nor moderation remains. The word in our text,
therefore, is not inaptly Latinized ”sobrius,”
”soberness.” In Greek, the word ”sophron” is the
opposite of ”asotos,” just as in German ”voellerei” and ”maeszigkeit,”
”drunkenness” and ”soberness,” are contrasting terms. Examining the Latin ”sobrius,” we find it does not signify total
abstinence from food and drink. ”Sobrius" and "ebrius" are also
contrasting terms, like the German ”trunkenheit oder
voellerei” and ”nuechterkeit,” ”drunkenness or ebriety” and ”soberness.” We Germans
also call that individual ”nuechtern,” ”sober,” who, though he may have eaten
and drunk, is not intoxicated, but has perfect control of himself.
20.
You see now the manner of good works advocated by the apostle. He does not
require us to make pilgrimages; he does not forbid certain foods; nor does he
prescribe a particular garb, nor certain fast days. His teaching is not that of
the class who, in obedience to human laws, separate themselves from men, basing
their spirituality and goodness upon the peculiarity of their garb and diet,
their manner of wearing the hair, their observance of times; who seek to become
righteous by not conforming to custom in the matter of clothing, diet,
occupation, seasons and movements. They are given an appropriate name in the
Gospel - ”pharisaei,” meaning ”excluded” or
”separated.” In Psalm 80, 13, the prophet calls them ”monios,”
signifying ”a solitary one.” The name primarily is applied to a wild hog of
solitary habits. We shall hereafter designate this class as ”solitary.”
As the psalmist complains, they make terrible havoc of God's vineyard. These
pharisees, or solitary ones, make great show with their traditions, their
peculiar garb, their meats, days and physical attitudes. They easily draw away
the multitude from the common customs of life to their ways. As
Christ tells us (Mt 24, 24), even the elect can scarce resist them.
21.
Let us learn here from Paul that no meats, drinks, apparel, colors, times,
attitudes, are forbidden and none are prescribed. In all these things, everyone
is given freedom, if only they be used in soberness, or moderation. As said
before, these temporalities are not forbidden. Only the abuse of them, only
excess and disorder therein, is prohibited. Where there is distinction and
emphasis on such matters, there you will surely find human laws; not
evangelical doctrine, not Christian liberty. Without soberness, or moderation,
the ultimate result must be dissimulation, and hypocrisy. Therefore, make use
of all earthly things when and where you please, giving thanks to God. This is
Paul's teaching. Only guard against excess, disorder, misuse and licentiousness
relative to temporal things and you will be in the right way. Do not permit
yourself to be misled by the fact that the holy fathers established orders and
sects, made use of certain meats and certain apparel, and conducted themselves
thus and so. Their object was not peculiar eminence - therein they would have
been unholy - but their conduct was of preference, and as a means for
exercising moderation. Likewise do you exercise moderation as you see fit, and
maintain your freedom. Confine not yourself to manners
and methods, as if godly living consisted in them. Otherwise you will be
solitary and deprived of the communion of saints. Diligently guard against such
narrowness. We must fast, we must watch and labor, we
must wear inferior clothing, and so on; but only on occasions when the body
seems to need restraint and mortification. Do not set apart a specified time
and place, but exercise your self-denial as necessity requires. Then you will
be fasting rightly. You will fast every day in denying worldly lusts. So the
Gospel teaches, and they who follow this course are of the New Testament
dispensation.
22.
Secondly, Paul says we should be ”righteous” in our
lives. No work, however, nor particular time, is here designated as the way to
righteousness. In the ways of God is universal freedom. It is left to the
individual to exercise his liberty; to do right when, where and to whom
occasion offers. Herein Paul gives a hint of how we should conduct ourselves
toward our neighbor - righteously. We owe him that righteousness which consists
in doing to him as we would have him do to us; in granting to him all we would
have him grant us. We are to do our neighbor no bodily harm, no injury to his
wife, children, friends, possessions, honor or anything of his. Rather we are
obligated, wherever we see he needs our assistance, to aid him, to stand by
him, at the risk of our bodies, our property, our honor and everything that is
ours. Righteousness consists in rendering to each one his due. What a little
word to comprehend so much! How few walk in this way of righteousness, though
otherwise living blamelessly! We do everything else but what saving grace
reveals to us as our duty to do.
23.
The word ”neighbor” must be construed to include even
an enemy. But the way of righteousness is entirely obliterated. It is much more
overgrown in neglect than the way of moderation, which itself is almost wholly
untrodden and effaced because of the introduction of certain meats and apparel,
certain movements and display. These things have been superabundantly, more
than profusely, insinuated. We ape after set forms, and make fools of ourselves
with rosaries, with ecclesiastical and feudal institutions, with hearing of
masses, with festivals, with self-devised works concerning which is no divine
command. 0 Lord God, how wide hell has opened her mouth (see Isaiah 5, 14); and
how narrow has the gate of heaven become in consequence of the accursed
doctrines and devices of these solitary and pharisaical persons! The prophets
unwittingly paint the picture of present-day conditions. They represent hell by
the wide-open mouth of a dragon, and heaven by a closed door. Oh, the
wretchedness of the picture!
24.
It is not necessary to inquire what outward works you can perform. Look to your
neighbor. There you will find enough to do, a thousand kind offices to render. Do
not suffer yourself to be misled into believing you will reach heaven by
praying and attending church, by contributing to institutions and monuments,
while you pass by your neighbor. If you pass him in this life, he will lie in
your way in the life to come and cause you to go by the door of heaven as did
the rich man who left Lazarus lying at his gate. Wo to
us priests, monks, bishops and Pope! What do we preach? What teach? How we lead
the pitiable multitude from the way! The blind leading the blind, both shall
fall into the ditch. Such doctrines as Paul declares
in the conclusion of this lesson - these are what we should teach.
25.
In the third place, we are taught we must live ”godly”
lives. Here we are reminded of how to conduct ourselves toward God. Now we are
fully instructed concerning our duty to ourselves, to our neighbors and to God.
As before said, impiety signifies wickedness, ungodliness, lack of grace. Piety,
on the other hand, means having faith, godliness, grace.
Godly living consists in trusting God, in relying on his grace alone, regarding
no work not wrought in us by him, through grace. If we are godly, we will
recognize, honor, adore, praise and love God. Briefly in two words, to live
godly is to fear and trust God. As it is written (Ps 147, 11),
”Jehovah taketh pleasure in them that fear him, in those that hope in
his lovingkindness.” See also Ps 33, 18. To fear God is to look upon our own
devices as pure ungodliness in the light of his manifest grace. These being
ungodly, we are to fear God and forsake them, and thereafter guard against
them. To trust in God is to have perfect confidence that he will be gracious to
us, filling us with grace and godliness.
26.
The individual yields to God when he gives himself wholly to God, attempting
nothing of himself but permitting the Lord to work in and to rule him; when his
whole concern and fear, his continual prayer and desire, are for God to
withhold him from following his own works and ways, which he now recognizes as
ungodly and deserving of wrath, and to rule over and work in him through grace.
Thus the individual will obtain a clear conscience and will love and praise
God. Observe, they are pious and filled with grace, who do not walk by reason,
do not trust in human nature, but rely only on the grace of God, ever fearful
lest they fall from grace into dependence upon their own reason, their
self-conceit, good intentions and self-devised works. The theme of the entire
one- hundred-and-nineteenth psalm is trust in God. In every one of its one
hundred and seventy-six verses, David breathes the same prayer. Reliance upon
God is a subject of such vital importance, and so numerous are the difficulties
and dangers attending human nature and reason and human doctrine, we cannot be
too much on our guard.
27.
The way of God does not require us to build churches and cathedrals, to make
pilgrimages, to hear mass, and so on. God requires a heart moved by his grace,
a life mistrustful of all ways not emanating from grace. Nothing more can one
render God than such loyalty. All else is rather his gift to us. He says (Ps
50, 14-15), in effect: ”Think not, 0
28.
Note, such obedience to God is real, divine service. For this service we need
no bells nor churches, no vessels nor ornaments. Lights and candles are not
necessary; neither are organs and singing, images and pictures, tables and
altars. We require not bald pates nor caps, not incense nor sprinkling, not
processions nor handling of the cross; neither are indulgences nor briefs
essential. All these are human inventions, mere matters of taste. God does not
regard them, and too often they obscure with their glitter the true service of
God. Only one thing is necessary to right service - the Gospel. Let the Gospel
be properly urged; through it let divine service be made known to the people. The
Gospel is the true bell, the true organ, for divine service.
29.
Further, Paul says we are to live as he describes ”in
this present world.” First: the perfect life cannot be accomplished by works;
our whole life, while we remain here, must be sober, righteous and godly. Christ
promises (Mt 10, 22), ”He that endureth to the end,
the same shall be saved.” Now, there are some who, it must be admitted,
occasionally accomplish good; but occasional accomplishment is not a complete
life of goodness, nor does it mean endurance to the end. Second: No one can
afford to leave this matter of a godly life until death, or until another world
is reached. Whatever we would have in the life to come must be secured here.
30.
Many depend upon purgatory, living as it pleases them to the end and expecting
to profit by vigils and soulmasses after death. Truly, they will fail to
receive profit therein. It were well had purgatory
never been conceived of. Belief in purgatory suppresses much good, establishes
many cloisters and monasteries and employs numerous priests and monks. It is a
serious drawback to these three features of Christian living: soberness,
righteousness and godliness. Moreover, God has not commanded, nor even
mentioned, purgatory. The doctrine is wholly, or for the most part, deception;
God pardon me if I am wrong. It is, to say the least, dangerous to accept, to
build upon, anything not designated by God, when it is all we can do to stand
in building upon the institutions of God which can never waver. The injunction
of Paul to live rightly in this present world is truly a severe thrust at
purgatory. He would not have us jeopardize our faith. Not that I, at this late
day (when we write 1522), deny the existence of purgatory; but it is dangerous to
preach it, whatever of truth there may be in the doctrine, because the Word of
God, the Scriptures, make no mention of a purgatory.
31.
Paul's chief reason, however, for making use of the phrase ”in
this present world” is to emphasize the power of God's saving grace. In the
extreme wickedness of the world, the godly person is as one alone, unexampled
as it were, a rose among thorns; therefore he must endure every form of
misfortune, of censure, shame and wrong. The apostle's thought is: He who would
live soberly, righteously and godly must expect to meet all manner of enmity
and must take up the cross. He must not allow himself to be misled, even though
he has to live alone, like Lot in
”v13a Looking for the blessed hope.”
32.
With these words the apostle makes the godly life clearly distinct from every
other life. Here is the text that enables one to perceive how he measures up to
the life of grace. Let all who presume to think they live godly, step forward
and answer as to whether or no they delight in this hope, as here pictured;
whether they are so prepared for the day of judgment that they await it with
pleasure; whether they regard it as more than endurable, as even a blessed
event to be contemplated with longing and with cheerful confidence. Is it not
true that human nature ever shrinks from the judgment? Is it not true that if
the advent of that day rested upon the world's pleasure in the matter, it would
never come? And particularly in the case of hypocritical
saints? Where, then, does human nature stand? Where reason? where the free-will so much extolled as inclined to and
potent for good? Why does free-will not only flee from good but shrink from
that honor to the God of salvation which the apostle here refers to as a
”blessed hope” and in which hope we shall be blessed? What is to prevent the
conclusion here that they who shrink from the judgment lead lives impious,
blamable and devoid of grace, the evils and ungodliness of which they might,
but for the approach of that day, conceal? What is more ungodly than to strive
against God's will? But is not that just what the
individual does who would flee from the day wherein the honor of God shall be
revealed, who does not await the event with a loving and joyful heart? Mark
you, then, he who desires not that day and does not with delight and with love
to God await it, is not living a godly life, not though he is able even to
raise the dead.
33. ”Then it must be,” you say, ”that few lead godly lives,
particularly among those solitary, spiritual ones who above all men flee death
and the judgment.” That is just what I have said. These separated individuals
simply lead themselves and others from the true path, obliterating the ways
marked out of God. Plainly we see now how little reason and nature can accomplish;
they but strive against God. And we see how necessary is
saving grace. For when our own works are abandoned, God comes and alone
works in us, enabling us to rise from ourselves, from our ungodly conduct, to a
supernatural, grace-filled, godly life. Then we not only do not fear the Day of
Judgment, but cheerfully, even longingly, await it, contemplating it with joy
and pleasure. This point has been further treated in the Gospel lesson for the
second Sunday in Advent.
34.
True godliness, you note, is not taught by human nature or mortal reason, but
by the manifest grace of God. By grace are we enabled to deny worldly lusts,
even to feel aversion to them, to desire liberation from them, to be
dissatisfied with our manner of life in general. More
than that, it creates in us a disposition essential to godliness, a disposition
to entreat God with perfect confidence and to await with pleasure his coming. So
should we be disposed.
35.
Now, let us carefully weigh the words ”blessed hope.” A
contrast is presented to that miserably unhappy life wherein, when we attempt
to walk uprightly, we are only harassed by misfortune, danger and sin. All in
this life serves but to vex, while we have every reason to be encouraged in
that hope. Such is the experience of them who earnestly endeavor to live
soberly, righteously and godly. The world cannot long endure this class; it
soon regards them as repulsive. Paul testifies (Rom 5, 3): ”We
also rejoice in our tribulations: knowing that tribulation worketh
stedfastness; and stedfastness, approvedness; and approvedness, hope: and hope
putteth not to shame.” Thus our eyes remain closed to the worldly and visible,
and open to the eternal and invisible. All this transformed condition is the
work of grace, through the cross, which we must endure if we attempt to lead a
godly life, the life the world cannot tolerate.
”v13b
And appearing of the glory.”
36.
Paul's word for ”advent!' here is ”epiphaniam,”
”appearing” or ”manifestation.” Similarly, he spoke above of the
”appearance” or ”manifestation” of grace. The word ”advent”
in the Latin, therefore, does not express all. The apostle would make a
distinction between the first appearing and the last. The first appearing was
attended by humility and dishonor, with intent to attract little attention and
occasion no manifestation but that made in faith and through the Gospel. Christ
is at present not manifest in person, but on the day of
judgment he will appear in effulgent splendor, in undimmed honor; a
splendor and honor eternally manifest to all creatures. The last day will be an
eternal day. Upon the instant of its appearing every heart and all things will
stand revealed. Such is the meaning of ”the appearing
of glory” mentioned, the appearance of Christ's honor. Then there will be
neither preaching nor faith. To all men everything will be manifest by
experience, and by sight as in a clear day. Hence Paul adds,
”v13c
Of the great God and our Saviour Jesus
Christ.”
Not
that another and lesser God exists; but that God has reserved unto the last day
the displaying of his greatness and majesty, his glory and effulgence. We
behold him now in the Gospel and in faith - a narrow view of him. Here he is
not great because but slightly comprehended. But in the last appearing he will
permit us to behold him in his greatness and majesty.
37.
The words of this verse afford comfort to all who live soberly, righteously and
godly. For the apostle therein declares the coming glory, not
of our enemy or judge, but of our Saviour, Jesus Christ, who will at that time
give us perfect happiness. For the day of that glorious appearing he
will make the occasion of our liberation from this world wherein we must endure
so much in the effort to lead a godly life in response to his will. In view of
his coming and our great and glorious redemption, we ought firmly and
cheerfully to bear up under the persecution, murders, shame and misfortunes the
world effects, and to be courageous in the midst of death. With these joys
before us, we ought the more stedfastly to persevere in a godly life, boldly
relying upon the Saviour, Jesus Christ.
38.
On the other hand, the words of this verse are terrible to the worldly-minded
and wicked who are unwilling to endure, for the sake
of godliness, the persecutions of the world. They prefer to make their
godliness go no farther than to live without friction in the world and thus
avoid incurring enmity and trouble. But the dissolute, the reckless, the
obdurate, utterly disregard those words. They never give a thought to the fact
of having to appear on the final day. Like frenzied animals, they run blindly
and heedlessly on to the Day of Judgment and into the abyss of hell. You may
ask, ”How shall I obtain the godliness fitted to enable me to confidently await
that day, since human nature and reason flee from a godly life and cannot
accomplish it?” Observe what follows:
”v14a
Who gave himself for us.”
39.
The things the apostle has been so carefully presenting are laid before you to
enable you to perceive and acknowledge your helplessness, to utterly despair of
your own power, that you may sincerely humble yourself and recognize your
vanity, and your ungodliness, impiety and unsaved state. Note, the grace
appearing through the Gospel teaches humility; and being humbled, one desires
grace and is disposed to seek salvation. Wherever a humble desire for grace
exists, there is open to you the door of grace. The desire cannot be without
provision for its fulfilment. Peter says (I Pet 5, 5), ”God
resisteth the proud, but giveth grace to the humble.” And Christ frequently in
the Gospel declares: ”Whosoever shall exalt himself
shall be humbled; and whosoever shall humble himself shall be exalted.”
40.
So the blessed Gospel is presented to you. It permits saving grace to appear in
and shine forth from you, teaching you what more is required to keep you from
falling into despair. Now, the Gospel, the appearance of the light of grace, is
this which the apostle here declares, namely, that Christ gave himself for us,
etc. Therefore, hearken to the Gospel; open the windows of your heart and let
saving grace shine forth, to enlighten and teach you. This truth, that Christ
gave himself for us, is the message spoken of as proclaimed to all men. It is
the explanation of what is meant by the appearing of grace.
41.
Banish from your mind, then, the error into which you may have fallen, of
thinking that to hear the epistles of Paul and Peter is not to hear the Gospel.
Do not allow yourself to be misled by the name ”epistle.”
All Paul writes in his epistles is pure Gospel. He says so in Romans 1, 1 and
in First Corinthians 4, 15. In fact, I venture to say the Gospel is more
vividly presented in the epistles of Paul than in the four books of the
evangelists. The latter detail the life and words of Christ, which
were understood only after the advent of the Holy Spirit, who glorified Christ.
Thus the Saviour himself testifies. Paul, though he records no account of the
life of Christ, clearly explains the purpose of our Lord's coming, and shows
what blessings his advent brings to us. What else is the Gospel but the message
that Christ gave himself for us, to redeem us from sin, and that all who
believe it will surely be saved? So we are to despair of our own efforts and
cleave to Christ, relying upon him alone. Gracious, indeed, and comforting is
this message, and readily welcomed by hearts despairing of their own efforts.
”Evangelium,” or Gospel, implies a loving, kind, gracious message, fitted to
gladden and cheer a sorrowing and terrified heart.
42.
Take heed to believe true what the the Gospel, declares - that Christ gave
himself for you for the sake of redeeming you from all unrighteousness and of
purifying you for a peculiar inheritance. It follows that, in the first place,
you must believe and confess all your efforts, impure, unrighteous; and that
your human nature, reason, art and free-will are ineffectual apart from Christ.
Unless you so believe, you make void the Gospel; for, according to the Gospel,
Christ did not give himself for the righteous and the pure. Why should he? With
righteousness and purity existent, he would be giving himself in vain. It would
be a senseless giving. In the second place, you must believe that Christ gave
himself for you, to put away your impurity and unrighteousness and make you
pure and righteous in himself. If you believe this, it
will be so. Faith will accomplish it. The fact that he gave himself for you can
make you pure and righteous only through faith on your part. Peter (Acts 15, 9)
speaks of the cleansing of hearts by faith. Observe, Christ is not put into
your hand, not given you in a coffer, not placed in your bosom nor in your mouth. He is presented to you through the Word,
the Gospel; he is held up before your heart, through the ears he is offered to
you, as the Being who gave himself for you - for your unrighteousness and
impurity. Only with your heart can you receive him. And your heart receives
when it responds to your opened mind, saying, ”Yes, I
believe.” Thus through the medium of the Gospel Christ penetrates your heart by
way of your hearing, and dwells there by your faith. Then are you pure and
righteous; not by your own efforts, but in consequence of the guest received
into your heart through faith. How rich and precious these blessings!
43.
Now, when faith dwelling within you brings Christ into your heart, you cannot
think him poor and destitute. He brings his own life, his Spirit - all he is
and commands. Paul says the Spirit is given, not in response to any work of
man, but for the sake of the Gospel. The Gospel brings Christ, and Christ
brings the Spirit - his Spirit. Then the individual is made new; he is godly.
Then all his deeds are well wrought. He is not idle; for faith is never
inactive. It continually, in word and act, proclaims Christ. Thus the world is
roused against Christ; it will not hear, will not tolerate,
him. The result is crosses for the Christian, and crosses render life loathsome
and the Day of Judgment desirable. This, mark you, explains the Gospel and the
appearing of the saving grace of God.
44.
How can death and the Day of Judgment terrify the heart that receives Christ? Who
shall injure such a one when the great God and Saviour, Jesus Christ, who
orders the day of judgment, stands by with all his glory, greatness, majesty
and might? He who gave himself for us, he and no other, will control that day. Assuredly
he will not deny his own testimony, but will verify your faith by declaring he
gave himself for your sins. And what have you to fear from sin when the judge
himself owns he has taken it away by his own sacrifice? Who will accuse you?
Who may judge the judge? Who exercise authority over him? His power outweighs
that of all the world with its sins innumerable. Had
he purchased your salvation with anything but himself, there might be great
error in this doctrine. But what can terrify when he has given himself for you?
He would have to condemn himself before sin could condemn the souls for whom he
died.
45.
Here is strong, unquestionable security. But our connection with it depends upon
the stedfastness of our faith. Christ certainly will not waver. He is
absolutely stedfast. We should, then, urge and enforce faith by our preaching
and in our working and suffering, ever making it firm and constant. Works avail
nothing here. The evil spirit will assail only our faith, well knowing that
upon it depends all. How unfortunate our failure to perceive our advantage! for we ignore the Gospel with its saving grace. Wo unto you, Pope, bishops, priests and monks! Of what use
are you in the churches and occupying the pulpits? Now let us analyze the
words,
”v14b
That he might redeem us.”
46.
He gave himself to redeem - not himself, but us. Evidently, we are naturally
captives. Then how can we be presumptuous and ungrateful enough to attribute so
much merit to our free-will and our natural reason? If we claim there is aught
in us not bound in sin, we disparage the grace whereby, according to the
Gospel, we are redeemed. Who can do any good thing while captive in sin, while
wholly unrighteous? Our own efforts may seem to us good, but in truth they are
not; otherwise, the Gospel of Christ must be false.
”v14c
From all iniquity.”
47.
The word Paul uses for ”iniquity” is ”anomias,” the specific meaning of which
is, anything not conforming to the Law, whether transgression of soul or body,
the former transgression being ungodliness or impiety, and the latter worldly
lusts. He is careful to add the word ”all,” to make
plain the inclusion of the sins of the body and the unrighteousness of soul
wherefrom Christ has completely redeemed us. This teaching is a blow at the
self-righteous and separate, who redeem themselves,
and others as well, from certain forms of unrighteousness by means of the Law,
or by their own reason and free-will. In reality they do avoid the outward act
of transgression, being restrained by prohibitions, or fear of pain and
penalty, or expectation of reward or gain. But this is only ridding of the scum
of unrighteousness; the heart remains filled with ungodly, unregenerate
inclination and worldly lusts, and neither body nor soul righteous. But through
faith Christ redeems us from all unrighteousness. He liberates us, enabling us
to live godly and heavenly, a power we had not when in the prison of
unrighteousness.
”v14d
And purify unto himself.”
48.
Sin is attended by two evils: First, it takes us captive. In its power we are
incapable of doing good, of desiring or even recognizing good. Sin thus robs us
of power, freedom and light. The second evil attendant upon sin is the natural
outcome of the first: we forsake good to engage only in iniquity and impurity,
tilling with hard and heavy labor the land of wicked Pharaoh in
49.
Afterward, the effort of our entire lives should be to purge from body and soul
unrighteous, unregenerate, and worldly conduct. Until death our lives should be
nothing but purification. While it is true that faith instantly redeems from
all legal guilt and sets free, yet evil desires remain in body and soul, as
odor and disease cling to a dungeon. Faith occupies itself with purifying from
these. Typical of this principle, Lazarus in the Gospel was raised from the
dead by a single word (Jn 11, 44), but afterward the shroud and napkin had to
be removed. And the half-dead man whose wounds the Samaritan bound up and whom
the Samaritan carried home, had to remain in the inn until he was restored.
”v14e
A people for his own possession.”
50.
The thought is of ownership - a peculiar inheritance or possession. The Scriptures term God's people his inheritance. As a
landholder cultivates, nourishes and improves his inheritance, so, through the
medium of our faith, Christ, whose inheritance we are, cultivates us, or impels
us to daily grow better and more fruitful. Thus you see, faith liberates from
sin, but more than that, it makes us Christ's inheritance, which he accepts and
protects as his own. Who can injure us when we are the inheritance of the
mighty God?
51.
As ungodliness is opposed by inheritance, so zeal or diligence in our efforts
after good opposes worldly lusts. By inward godliness we become Christ's
heritage, and by sober and righteous living are good works wrought. As his
heritage we serve him, and by good works we serve our neighbors and ourselves;
first the heritage, then the good works. For good works are not wrought without
godliness, and we are taught we must be zealous - zelotaethat is, must emulate
one another in doing good, or vie with one another in
the effort to work universal good, disputing who was the best and who did the
most good. This is the real meaning of the word ”zelotae.”
Where are these now?
”v15
These things speak and exhort.”
52.
Truly, 0 Lord God, it is a vital charge, this - not only to preach the
principles taught in this lesson, but contiually to urge, admonish and arouse
the people, leading them to faith and actually good works. Though we may have
taught, we must follow it up with persevering exhortation, that the Word of God
may have its sway.
53.
0 Pope, bishops, priests and monks now flooding the Church with fables and
human doctrines, let these things sink into your minds. You will have more than
enough to preach if you attempt only what this text contains, provided you
continually admonish the people and enforce it. It beautifully portrays the
life of the Christian. Its teaching, and only this, are
you to preach and enforce. God grant it! Amen.
54.
Note, the office of a minister calls for two things - teaching and exhortation.
We must teach the uninformed, and must admonish the already informed lest they
go backward, grow indolent or fall away entirely instead of persevering against
all temptations.
THE ARMOR FURNISHED
BY THE TEXT
55.
First, the text gives us authority to maintain that without grace no good can
be wrought and all human efforts are sinful. This principle is established by
Paul's statement, ”Grace hath appeared.” Evidently,
previous to the advent mentioned, no grace existed among men. If no grace
existed, plainly there was only wrath. Therefore, without grace, there is in
ourselves nothing but unregeneracy and wrath, instead of good.
56.
Again, Paul's reference to saving grace clearly indicates that whatever is
devoid of grace is already condemned and beyond the power of procuring help and
salvation. Where, then, is free will? Where are human virtues, human reason and
opinions? All are without saving grace, all are
condemned, sinful and shameful before God, even though precious in our sight.
57.
Still more impressive is the phrase ”to all men.” None
are excepted. Manifestly, then, until recognition of
the Gospel, naught but wrath ruled in all men. The apostle says (Eph 2, 3), ”We were by nature children of wrath, even as the rest.” Here
he repels with safe armor, and stops the mouths of, all who boast of reason,
works, opinions, free-will, light of nature, etc., as efficacious without
grace. He makes them all corrupt, impious, ungodly and devoid of grace.
58.
Further, Paul declares the grace of God appeared to ”all
men” to enable them to ”deny ungodliness and worldly lusts.” Who can stand
before the armor he uses? What is the inevitable conclusion but this: without
the grace of God, the works of all men are ungodliness and worldly lusts? For
were there godliness, or spiritual aspirations, in any individual, there would
be no reason for ”all men” to deny ungodliness and
worldly lusts; neither would the saving appearance of grace be called for in
all cases. In this way, mark you, we should use the
Scriptures as armor against false teachers. Not only are they for the exercise
of our faith in our daily living, but for the open defense and battle of faith
against the attacks of error.
59.
Before the testimony of this text, all hypocrites, all ecclesiastics, must lie
prostrate in defeat, no matter how much they may have fasted, prayed, watched
and toiled. These exertions will avail naught; ungodliness and worldly lusts
will still survive in them. Though shame may cause them to conceal evil
expression, the heart is still impure. Could our works, apparel, cloisters,
fasting and prayers render us godly, the apostle might more properly have said
that a prayer or a fast, a pilgrimage or an order, or something else, had
appeared teaching us to be godly. But emphatically it is none of these; it is
the appearing of saving grace. This, this alone, nothing else, renders us
godly.
60.
The danger and error of human laws, orders, sects, vows, and so on, is easily
apparent. For they are not grace; they are merely works, by their false
appearance leading the whole world into error, distress and misery. Under their
influence, the world forgets grace and faith, and looks for godliness and
happiness in these errors.
61.
Again, Paul's admonition to us to look for the blessed and glorious appearing
of the great God establishes the fact of another life beyond this. Plainly, it
is evident that the soul is immortal; yes, that even the body must rise again. We
say in the creed, ”I believe in the resurrection of
the body and in the life everlasting.”
62.
Further, it may be logically inferred from Paul's language -
”the great God and our Saviour Jesus Christ” - that Christ is true God. Clearly,
then, it follows that the Being to come in glory on the judgment day is the
great God and our Saviour, Jesus Christ.
63.
Should one in a caviling spirit apply to the Father alone the reference here to ”the great God,” his theory would not hold. For this
glorious appearing is shared by the great God and our Saviour, Jesus Christ. Were
Christ not true God, the glory and splendor of God would not be attributed to
him. Since mention is made of the splendor, the glory, the work, of ”the great God and our Saviour” the latter must be God
with the former. Through the mouth of Isaiah, God has more than once said, ”My glory will I not give to another,” and yet here he
shares it with Christ. Hence Christ can be no other than God. The glory of God
is his. Yet he is a person distinct from the Father.
64.
Once more, a strong argument against human doctrine is afforded us in Paul's
words, ”These things speak and exhort.” Had Paul
designed anything further to be taught than the things he mentions, he surely
would have said so. Our bishops and popes today think they have done enough
when they permit these Paul's injunctions to be written in books and on slips
of paper, enforcing them by no commands of their own; but the fact is, their
own voices should be heard in constant preaching and enforcing of the Gospel. Wo unto them!
Christmas Day
The Story of the Birth of Jesus; and the Angels' Song
Luke 2:1-14
(WA 10, I, 58-95)
And it came to pass in those days, that there went out
a decree from Caesar Augustus, that all the world
should be taxed. (This taxing was first made when Cyrenius was governor of
1. It is written in
Haggai 2, 6-7, that God says, ”I will shake the
heavens; and the precious things of all nations shall come.” This is fulfilled
today, for the heavens were shaken, that is, the angels in the heavens sang
praises to God. And the earth was shaken, that is, the people on the earth were
agitated; one journeying to this city, another to that throughout the whole
land, as the Gospel tells us. It was not a violent, bloody uprising, but rather
a peaceable one awakened by God who is the God of peace. It is not to be
understood that all countries upon earth were so agitated; but only those under
Roman rule, which did not comprise half of the whole earth. However, no land
was agitated as was the
2. This taxing,
enrollment, or census, says Luke, was the first; but in the Gospel according to
Matthew, 17, 24, and at other places we read that it was continued from time to
time, that they even demanded tribute of Christ, and tempted him with the
tribute money, Math. 22,17. On the day of his
suffering they also testified against him, that he forbade to give tribute to
Caesar. The Jews did not like to pay tribute, and unwillingly submitted to the taxing,
maintaining that they were God's people and free from Caesar. They had great
disputes as to whether they were obliged to pay the tribute, but they, could
not help themselves and were compelled to submit. For this reason they would
have been pleased to draw Jesus into the discussion and bring him under the
Roman jurisdiction. This taxing was therefore nothing else but a common decree
throughout the whole empire that every individual should annually pay a penny,
and the officers who collected the tribute were called publicans, who in German
are improperly interpreted notorious sinners.
3. Observe how exact the
Evangelist is in his statement that the birth of Christ occurred in the time of
Caesar Augustus, and when Quirinius was governor of
4. And had he not willed
to be submissive, he might have been born before there was any enrollment
decreed. Since now all the works of Jesus are precious teachings, this
circumstance can not be interpreted otherwise than that he by divine counsel
and purpose will not exercise any worldly authority; but will be subject to it.
This then is the first rebuke to the pope's government and every thing of that
character that harmonizes with the
5. This Gospel is so
clear that it requires very little explanation, but it should be well
considered and taken deeply to heart; and no one will receive more benefit from
it than those who, with a calm, quiet heart, banish everything else from their
mind, and diligently look into it. It is just as the sun which is reflected in
calm water and gives out vigorous warmth, but which cannot be so readily seen
nor can it give out such warmth in water that is in roaring and rapid motion. Therefore,
if you would be enlightened and warmed, if you would see the wonders of divine
grace and have your heart aglow and enlightened, devout and joyful, go where
you can silently meditate and lay hold of this picture deep in your heart, and
you will see miracle upon miracle. But to give the common person a start and a
motive to contemplate it, we will illustrate it in part, and afterwards enter
into it more deeply.
6. First,
behold how very ordinary and common things are to us that transpire on earth,
and yet how high they are regarded in heaven. On earth it occurs in this wise:
Here is a poor young woman, Mary of
7. Now they evidently
owned an ass, upon which Mary rode, although the Gospel does not mention it,
and it is possible that she went on foot with Joseph. Imagine how she was
despised at the inns and stopping places on the way, although worthy to ride in
state in a chariot of gold. There were, no doubt, many wives and daughters of
prominent men at that time, who lived in fine apartments and great splendor,
while the mother of God takes a journey in mid-winter under most trying
circumstances. What distinctions there are in the world! It was more than a
day's journey from
8. The Evangelist shows
how, when they arrived at Bethlehem, they were the most insignificant and
despised, so that they had to make way for others until they were obliged to
take refuge in a stable, to share with the cattle, lodging, table, bedchamber
and bed, while many a wicked man sat at the head in the hotels and was honored
as lord. No one noticed or was conscious of what God was doing in that stable. He
lets the large houses and costly apartments remain empty, lets their
inhabitants eat, drink and be merry; but this comfort and treasure are hidden
from them. 0 what a dark night this was for
9. See, this is the first
picture with which Christ puts the world to shame and exposes all it does and
knows. It shows that the world's greatest wisdom is foolishness, her best
actions are wrong and her greatest treasures are misfortunes. What had
10. Some have commented
on the word ”diversorium”, as if it meant an open
archway, through which every body could pass, where some asses stood, and that
'Mary could not get to a lodging place. This is not right. The Evangelist
desires to show that Joseph and Mary had to occupy a stable, because there was
no room for her in the inn, in the place where the pilgrim guests generally
lodged. All the guests were cared for in the inn or caravansary, with room,
food and bed, except these poor people who had to creep into a stable where it
was customary to house cattle. This word ”diversorium”,
which by Luke is called ”katalyma” means nothing else than a place for guests,
which is proved by the words of Christ, Luke 22,11, where he sent the disciples
to prepare the supper, ”Go and say unto the master of the house, The Teacher
saith unto thee, Where is the guest chamber, where I shall eat the Passover
with my disciples?” So also here Joseph and Mary had no room in the katalyma,
the inn, but only in the stable belonging to the innkeeper, who would not have
been worthy to give shelter to such a guest. They had neither money nor
influence to secure a room in 'the inn, hence they were obliged to lodge in a
stable. 0 world, how stupid! 0 man, how blind thou
art!
11. But the birth itself
is still more pitiful. There was no one to take pity on this young wife who was
for the first time to give birth to a child; no one to take to heart her
condition that she, a stranger, did not have the least thing a mother needs in
a birth-night. There she is without any preparation, without either light or
fire, alone in the darkness, without any one offering her service as is
customary for women to do at such times. Every thing is in commotion in the
inn, there is a swarming of guests from all parts of the country, no one thinks
of this poor woman. It is also possible that she did not expect the event so soon, else she would probably have remained at
12. Just imagine what
kind of swaddling clothes they were in which she wrapped the child. Possibly
her veil or some article of her clothing, she could spare. But that she should
have wrapped him in Joseph's trousers, which are exhibited at Aixla-Chapelle
appears entirely too false and frivolous. It is a fable, the like of which
there are more in the world. Is it not strange that the birth of Christ occurs
in cold winter, in a strange land, and in such a poor and despicable manner?
13. Some argue as to how
this birth took place, as if Jesus was born while Mary was praying and
rejoicing, without any pain, and before she was conscious of it. While I do not
altogether discard that pious supposition, it was evidently invented for the
sake of simple minded people. But we must abide by the Gospel, that he was born
of the virgin Mary. There is no deception here, for the
Word clearly states that it was an actual birth.
14. It is well known what
is meant by giving birth. Mary's experience was not different from that of
other women, so that the birth of Christ was a real natural birth, Mary being
his natural mother and he being her natural son. Therefore her body performed
its functions of giving birth, which naturally belonged to it, except that she
brought forth without sin, without shame, without pain and without injury, just
as she had conceived without sin. The curse of Eve did not come on her, where
God said: ”In pain thou shalt bring forth children,”
Gen. 3: 16; otherwise it was with her in every particular as with every woman
who gives birth to a child.
15. Grace does not
interfere with nature and her work, but rather improves and promotes it. Likewise
Mary, without doubt, also nourished the child with milk from her breast and not
with strange milk, or in a manner different from that which nature provided, as
we sing: ubere de coelo pleno, from her breast being filled by heaven, without
injury or impurity. I mention this that we may be grounded in the faith and
know that Jesus was a natural man in every respect just as we, the only
difference being in his relation to sin and grace, he being without a sinful
nature. In him and in his mother nature was pure in all the members and in all
the operations of those members. No body or member of woman ever performed its
natural function without sin, except that of this virgin; here for once God
bestowed special honor upon nature and its operations. It is a great comfort to
us that Jesus took upon himself our nature and flesh. Therefore we are not to
take away from him or his mother any thing that is not in conflict with grace,
for the text clearly says that she brought him forth, and the angels said, unto
you he is born.
16. How could God have
shown his goodness in a more sublime manner than by humbling himself to partake
of flesh and blood, that he did not even disdain the natural privacy but honors
nature most highly in that part where in Adam and Eve it was most miserably
brought to shame? so that henceforth even that can be
regarded godly, honest and pure, which in all men is the most ungodly, shameful
and impure. These are real miracles of God, for in no way could he have given
us stronger, more forcible and purer pictures of chastity than in this birth. When
we look at this birth, and reflect upon how the sublime Majesty moves with
great earnestness and inexpressible love and goodness upon the flesh and blood
of this virgin, we see how here all evil lust and every evil thought is
banished.
17. No woman can inspire
such pure thoughts in a man as this virgin; nor can any man inspire such pure
thought in a woman as this child. If in reflecting on this birth we recognize
the work of God that is embodied in it, only chastity and purity spring from
it.
18. But what happens in
heaven concerning this birth? As much as it is despised on earth, so much and a
thousand times more is it honored in heaven. If an angel from heaven came and
praised you and your work, would you not regard it of greater value than all
the praise and honor the world could give you, and for which you would be
willing to bear the greatest humility and reproach? What exalted honor is that
when all the angels in heaven can not restrain themselves from breaking out in
rejoicing, so that even poor shepherds in the fields hear them preach, praise
God, sing and pour out their joy without measure. Were not all joy and honor
realized at
19. Behold how very
richly God honors those who are despised of men, and
that very gladly. Here you see that his eyes look into the depths of humility,
as is written, ”He sitteth above the cherubim” and
looketh into the depths. Nor could the angels find princes or valiant men to
whom to communicate the good news; but only unlearned laymen, the most humble
people upon earth. Could they not have addressed the high priests, who it was
supposed knew so much concerning God and the angels? No, God chose poor
shepherds, who, though they were of low esteem in the sight of men, were in
heaven regarded as worthy of such great grace and honor.
20. See how utterly God
overthrows that which is lofty! And yet we rage and rant for nothing but this
empty honor, as we had no honor to seek in heaven; we continually step out of
God's sight, so that he may not see us in the depths, into which he alone
looks.
21. This has been
considered sufficiently for plain people. Every one should ponder it further
for himself. If every word is properly grasped, it is as fire that sets the
heart aglow, as God says in Jer. 23, 29, ”Is not my
Word like fire?” And as we see, it is the purpose of the divine Word, to teach
us to know God and his work, and to see that this life is nothing. For as he does not live according to this life and does not have
possessions nor temporal honor and power, he does not regard these and says
nothing concerning them, but teaches only the contrary. He works in
opposition to these temporal things, looks with favor upon that from which the
world turns, teaches that from which it flees and takes up that which it
discards.
22. And although we are
not willing to tolerate such acts of God and do not want to receive blessing,
honor and life in this way, yet it must remain so. God does not change his
purpose, nor does he teach or act differently than he purposed. We must adapt
ourselves to him, he will not adapt himself to us. Moreover,
he who will not regard his word, nor the manner in which he works to bring
comfort to men, has assuredly no good evidence of
being saved. In what more lovely manner could he have shown his grace to the
humble and despised of earth, than through this birth in poverty, over which
the angels rejoice, and make it known to no one but to the poor shepherds?
23. Let us now look at the
mysteries set before us in this history. In all the mysteries here two things
are especially set forth, the Gospel and faith, that is, what is to be preached
and what is to be believed, who are to be the preachers, and who are to be the
believers. This we will now consider.
II. THE BIRTH
OF JESUS CONSIDERED IN IT'S SPIRITUAL MEANING.
A. The
teaching concerning faith.
24. Faith is first, and
it is right that we recognize it as the most important in every word of God. It
is of no value only to believe that this history is true as it is written; for
all sinners, even those condemned believe that. The Scripture, God's Word, does
not teach concerning faith, that it is a natural work, without grace. The right
and gracious faith which God demands is, that you
firmly believe that Christ is born for you, and that this birth took place for
your welfare. The Gospel teaches that Christ was born, and that he did and
suffered everything in our behalf, as is here declared by the angel: ”Behold, I
bring you good tidings of great joy which shall be to all the people; for there
is born to you this day a Saviour, who is Christ the Lord.” In these words you
clearly see that he is born for us.
25. He does not simply
say, Christ is born, but to you he is born, neither does he say, I bring glad
tidings, but to you I bring glad tidings of great joy. Furthermore, this joy
was not to remain in Christ, but it shall be to all the people. This faith no
condemned or wicked man has, nor can he have it; for the right ground of
salvation which unites Christ and the believing heart is that they have all
things in common. But what have they?
26. Christ has a pure,
innocent, and holy birth. Man has an unclean, sinful, condemned birth; as David
says, Ps. 51, 5, ”Behold I was brought forth in
iniquity; and in sin did my mother conceive me.” Nothing can help this unholy
birth except the pure birth of Christ. But Christ's birth cannot be distributed
in a material sense neither would that avail any thing; it is therefore
imparted spiritually, through the Word, as the angel says, it is given to all
who firmly believe so that no harm will come to them because of their impure
birth. This it the way and manner in which we are to be cleansed from the
miserable birth we have from Adam. For this purpose Christ willed to be born,
that through him we might be born again, as he says John 3: 3, that it takes
place through faith; as also St. James says in 1, 18: ”Of his own will he
brought us forth by the word of truth, that we should be a kind of firstfruits
of his creatures.”
27. We see here how
Christ, as it were, takes our birth from us and absorbs it in his birth, and
grants us his, that in it we might become pure and holy, as if it were our own,
so that every Christian may rejoice and glory in Christ's birth as much as if
he had himself been born of Mary as was Christ. Whoever does not believe this,
or doubts, is no Christian.
28. 0, this is the great
joy of which the angel speaks. This is the comfort and exceeding goodness of
God that, if a man believes this, he can boast of the treasure that Mary is his
rightful mother, Christ his brother, and God his father. For
these things actually occurred and are true, but we must believe. This
is the principal thing and the principal treasure in every Gospel, before any
doctrine of good works can be taken out of it. Christ must above all things
become our own and we become his, before we can do good works. But this cannot
occur except through the faith that teaches us rightly to understand the Gospel
and properly to lay hold of it. This is the only way in which Christ can be
rightly known so that the conscience is satisfied and made to rejoice. Out of
this grow love and praise to God who in Christ has bestowed upon us such
unspeakable gifts. This gives courage to do or leave undone, and living or
dying, to suffer every thing that is well pleasing to God. This is what is
meant by Isaiah 9: 6, ”Unto us a child is born, unto
us a son is given,” to us, to us, to us is born, and to us is given this child.
29. Therefore see to it
that you do not find pleasure in the Gospel only as a history, for that is only
transient; neither regard it only as an example, for it is of no value without
faith; but see to it that you make this birth your own and that Christ be born
in you. This will be the case if you believe, then you will repose in the lap
of the Virgin Mary and be her dear child. But you must exercise this faith and
pray while you live, you cannot establish it too firmly. This is our foundation
and inheritance, upon which good works must be built.
30. If Christ has now
thus become your own, and you have by such faith been cleansed through him and
have received your inheritance without any personal merit, but alone through
the love of God who gives to you as your own the treasure and work of his Son;
it follows that you will do good works by doing to your neighbor as Christ has
done to you. Here good works are their own teacher. What are the good works of
Christ? Is it not true that they are good because they have been done for your
benefit, for God's sake, who commanded him to do the works in your behalf? In
this then Christ was obedient to the Father, in that he loved and served us.
31. Therefore since you
have received enough and become rich, you have no other commandment to serve
Christ and render obedience to him, than so to direct your works that they may
be of benefit to your neighbor, just as the works of Christ are of benefit and
use to you. For the reason Jesus said at the Last Supper: ”This
is my commandment that ye love one another; even as I have loved you.” John, 13: 34. Here it is seen that he loved us and did every
thing for our benefit, in order that we may do the same, not to him, for he
needs it not, but to our neighbor; this is his commandment, and this is our
obedience. Therefore it is through faith that Christ becomes our own, and his
love is the cause that we are his. He loves, we believe, thus both are united
into one. Again, our neighbor believes and expects our love, we are therefore
to love him also in return and not let him long for it in vain. One is the same
as the other; as Christ helps us so we in return help our neighbor, and all
have enough.
32. Observe now from this
how far those have gone out of the way who have united good works with stone,
wood, clothing, eating and drinking. Of what benefit is it to your neighbor if
you build a church entirely out of gold!? Of what benefit to him is the
frequent ringing of great church bells? Of what benefit to him is the glitter and the ceremonies in the churches, the
priests' gowns, the sanctuary, the silver pictures and vessels? Of what benefit
to him are the many candles and much incense? Of what benefit to him is the
much chanting and mumbling, the singing of vigils and masses? Do you think that
God will permit himself to be paid with the sound of bells, the smoke of
candles, the glitter of gold and such fancies? He has commanded none of these,
but if you see your neighbor going astray, sinning, or suffering in body or
soul, you are to leave every thing else and at once help him in every way in
your power and if you can do no more, help him with words of comfort and
prayer. Thus has Christ done to you and given you an example for you to follow.
33. These are the two
things in which a Christian is to exercise himself, the one that he draws
Christ into himself, and that by faith he makes him his own, appropriates to
himself the treasures of Christ and confidently builds upon them; the other
that he condescends to his neighbor and lets him share in that which he has
received, even as he shares in the treasures of Christ. He who does not
exercise himself in these two things will receive no benefit even if he should
fast unto death, suffer torture or even give his body to be burned, and were
able to do all miracles, as St. Paul teaches, I Cor. 13ff.
B. The
spiritual meaning of the doctrine of this Gospel.
34. The other mystery, or
spiritual teaching, is, that in the churches the Gospel only should be preached
and nothing more. Now it is evident that the Gospel teaches nothing but the
foregoing two things, Christ and his example and two kinds of good works, the
one belonging to Christ by which we are saved through faith, the other
belonging to us by which our neighbor receives help. Whosoever therefore
teaches any thing different from the Gospel leads people astray; and whosoever
does not teach the Gospel in these two parts, leads people all the more astray
and is worse than the former who teaches without the Gospel, because he abuses
and corrupts God's Word, as St. Paul complains concerning some. 2 Cor. 2: 17.
35. Now it is clear that
nature could not have discovered such a doctrine, nor could all the ingenuity,
reason and wisdom of the world have thought it out. Who would be able to
discover by means of his own efforts, that faith in Christ makes us one with
Christ and gives us for our own all that is Christ's? Who would be able to
discover that no works are of any value except those intended to benefit our neighbor?
Nature teaches no more than that which is wrought by the law. Therefore it
falls back upon its own work, so that this one thinks he fulfills the
commandment by founding some institution or order, that one by fasting, this
one by the kind of clothes he wears, that one by going on pilgrimages; this one
in this manner, that one in that manner; and yet all their works are worthless,
for no one is helped by them. Such is the case at the present time in which the
whole world is blinded and is going astray through the doctrines and works of
men, so that faith and love along with the Gospel have perished.
36. Therefore the Gospel
properly apprehended, is a supernatural sermon and
light which makes known Christ only. This is pointed out first of all by the fact
that it was not a man that made it known to others, but that an angel came down
from heaven and made known to the shepherds the birth of Jesus, while no human
being knew any thing about it.
37. In the second place
it is pointed out by the fact that Christ was born at
midnight, by which he indicates that the entire world
is in darkness as to its future and that Christ can not be known by mere
reason, but that knowledge concerning him must be revealed from heaven.
38. In the third place, it is shown by the light that
shined around the shepherds, which teaches that here there must be an entirely
different light than that of human reason. Moreover, when St. Luke says, Gloria
Dei, the glory of God, shone around them, he calls that light brightness, or
the glory of God. Why does he say that? In order to call
attention to the mystery and reveal the character of the Gospel. For
while the Gospel is a heavenly light that teaches nothing more than Christ, in
whom God's grace is given to us and all human merit is entirely cast aside, it
exalts only the glory of God, so that henceforth no one may be able to boast of
his own power; but must give God the glory, that it is of his love and goodness
alone that we are saved through Christ. See, the divine honor, the divine
glory, is the light in the Gospel, which shines around us from heaven through
the apostles and their followers who preach the Gospel. The angel here was in
the place of all the preachers of the Gospel, and the shepherds in the place of
all the hearers, as we shall see. For this reason the Gospel can tolerate no
other teaching besides its own; for the teaching of men is earthly light and
human glory; it exalts the honor and praise of men, and makes souls to glory in
their own works; while the Gospel glories in Christ, in God's grace and
goodness, and teaches us to boast of and confide in Christ.
39. In the fourth place this is represented by the
name Judea and
40. Beth means house; Lehem means bread,
41. Moreover where Christ and the Gospel are there is
the fruitful
42. But the angel shows most clearly that nothing is
to be preached in Christendom except the Gospel, he takes upon himself the
office of a preacher of the Gospel. He does not say, I preach to you, but ”glad tidings I bring to you”. I am an Evangelist and my
word is an evangel, good news. The meaning of the word Gospel is, a good,
joyful message, that is preached in the New Testament.
Of what does the Gospel testify? Listen! the angel says: ”I
bring you glad tidings of great joy”, my Gospel speaks of great joy. Where is
it? Hear again: ”For there is born to you this day in
the city of
43. Behold here what the Gospel is, namely, a joyful
sermon concerning Christ, our Saviour. Whoever preaches him rightly, preaches
the Gospel of pure joy. How is it possible for man to
hear of greater joy than that Christ has given to him as his own? He does not
only say Christ is born, but he makes his birth our own by saying, to you a
Saviour.
44. Therefore the Gospel does not only teach the
history concerning Christ; but it enables all who believe it to receive it as
their own, which is the way the Gospel operates, as has just been set forth. Of
what benefit would it be to me if Christ had been born a thousand times, and it
would daily be sung into my ears in a most lovely manner, if I were never to
hear that he was born for me and was to be my very own? If the voice gives
forth this pleasant sound, even if it be in homely phrase, my heart listens
with joy for it is a lovely sound which penetrates the soul. If now there were
any thing else to be preached, the evangelical angel and the angelic evangelist
would certainly have touched upon it.
C. The Spiritual Meaning of the
Signs, the Angel and the Shepherds.
45. The angel says further: ”And
this is the sign unto you; ye shall find the babe wrapped in swaddling clothes,
and lying in a manger.” The clothes are nothing else than the holy Scriptures, in which the Christian truth lies wrapped,
in which the faith is described. For the Old Testament contains nothing else
than Christ as he is preached in the Gospel. Therefore we see how the apostles
appeal to the testimony of the Scriptures and with them prove every thing that is
to be preached and believed concerning Christ. Thus
46. According to this Christ's seamless coat which was
not divided and which during his sufferings was gambled off and given away,
John 19, 23-24, represents the New Testament. It indicates that the pope, the
Antichrist, would not deny the Gospel, but would shut it up violently and play
with it by means of false interpretation, until Christ is no longer to be found
in it. Then the four soldiers who crucified the Lord are figures of all the
bishops and teachers in the four quarters of the earth, who violently suppress
the Gospel and destroy Christ and his faith by means of their human teachings,
as the pope with his Papists has long since done.
47. From this we see that the law and the prophets can
not be rightly preached and known unless we see Christ wrapped up in them. It
is true that Christ does not seem to be in them, nor do the Jews find him
there. They appear to be insignificant and unimportant clothes, simple words,
which seem to speak of unimportant external matters, the import of which is not
recognized; but the New Testament, the Gospel, must open it, throw its light
upon it and reveal it, as has been said.
48. First of all then the Gospel must be heard, and
the appearance and the voice of the angel must be believed. Had the shepherds
not heard from the angel that Christ lay there, they might have seen him ten
thousand times without ever knowing that the child was Christ. Accordingly
49. Therefore let us beware of all teaching that does
not set forth Christ. What more would you know? What more do you need, if
indeed you know Christ, as above set forth, if you walk by faith In God, and by
love to your neighbor, doing to your fellow man as Christ has done to you. This
is indeed the whole Scripture in its briefest form, that no more words or books
are necessary, but only life and action.
50. He lies in the manger. Notice here that nothing
but Christ is to be preached throughout the whole world. What is the manger but
the congregations of Christians in the churches to hear the preaching? We are
the beasts before this manger; and Christ is laid before us upon whom we are to
feed our souls. Whosoever goes to hear the preaching goes to this manger; but
it must be the preaching of Christ. Not all mangers have Christ neither do all
sermons teach the true faith. There was but one manger in
51. But in order to show that Christ in swaddling
clothes represents the faith in the Old Testaments, we will here give several
examples. We read in Math. 8, 4, when Christ cleansed the leper that he said to
him: ”Go, show thyself to the priest, and offer the
gift that Moses commanded, for a testimony unto them.” Here you perceive that
the Law of Moses was given to the Jews for a testimony, or sign, as the angel
also here says, namely, that such law represents something different from
itself. What? Christ is the priest, all men are spiritual lepers because of
unbelief; but when we come to faith in him he touches us With his hand, gives
and lays upon us his merit and we become clean and whole without any merit on
our part whatever. We are therefore to show our gratitude to him and
acknowledge that we have not become pious by our own works, but through his
grace, then our course will be right before God. In addition we are to offer
our gifts, that is, give of our own to help our fellow man, to do good to him
as Christ has done to us. Thus Christ is served and an offering is brought to
the rightful priest, for it is done for his sake, in order to love and praise
him. Do you here see how, figuratively speaking, Christ and the faith are
wrapped up in the plain Scriptures? It is here made evident how Moses in the
law gave only testimony and an interpretation of Christ. The whole Old
Testament should be understood in this manner, and should be taken to be the
swaddling clothes as a sign pointing out and making Christ known.
52. Again, it was commanded that the Sabbath should be
strictly observed and no work should be done, which shows that not our works
but Christ's works should dwell in us; for it is written that we are not saved
by our works but by the works of Christ. Now these works of Christ are twofold,
as shown before. On the one hand, those that Christ has done personally without
us, which are the most important and in which we believe. The others, those he
performs in us, in our love to our neighbor. The first may be called the
evening works and the second the morning works, so that evening and morning
make one day, as it is written in Gen. 1, 5, for the Scriptures begin the day
in the evening and end in the morning, that is, the evening with the night is
the first half, the morning with the day is the second half of the whole
natural day. Now as the first half is dark and the second half is light, so the
first works of Christ are concealed in our faith, but the others, the works of love, are to appear, to be openly shown toward our fellow
man. Here then you see how the whole Sabbath is observed and hallowed.
53. Do you see how beautifully Christ lies in these
swaddling clothes? How beautifully the Old Testament reveals the faith and love
of Christ and of his Christians? Now, swaddling clothes are as a rule of two
kinds, the outside of coarse woolen cloth, the inner of linen. The outer or
coarse woolen cloth represents the testimony of the law, but the linnen are the
words of the prophets. As Isaiah says in 7, 14, ”Behold,
a virgin shall conceive, and bear a son, and shall call his name Immanuel”, and
similar passages which would not be understood of Christ, had the Gospel not
revealed it and shown that Christ is in them.
54. Here then we have these two, the faith and the
Gospel, that these and nothing else are to be preached throughout Christendom. Let
us now see who are to be the preachers and who the learners. The preachers are
to be angels, that is, God's messengers, who are to lead a heavenly life, are
to be constantly engaged with God's Word that they under no circumstances
preach the doctrine of men. It is a most incongruous thing to be God's
messenger and not to further God's message. Angelus means a messenger, and Luke
calls him God's messenger (Angelus Domini). The message also is of more
importance than the messenger's life. If he leads a wicked life he only injures
himself, but if he brings a false message in the place of God's message, he
leads astray and injures every one that hears him, and causes idolatry among
the people in that they accept lies for the truth, honor men instead of God,
and pray to the devil instead of to God.
55. There is no more terrible plague, misfortune or
cause for distress upon earth than a preacher who does not preach God's Word;
of whom, alas, the world today is full; and yet they think they are pious and
do good when indeed their whole work is nothing but murdering souls,
blaspheming God and setting up idolatry, so that it would be much better for
them if they were robbers, murderers, and the worst scoundrels, for then they
would know that they are doing wickedly. But now they go along under spiritual
names and show, as priest, bishop, pope, and are at the same time ravening
wolves in sheeps' clothing, and it would be well if no one ever heard their
preaching.
56. The learners are shepherds, poor people out in the
fields. Here Jesus does what he says, Math. 11, 5, ”And
the poor have good tidings preached to them”, and Math. 5, 8,
”Blessed are the poor in spirit; for their's is the kingdom of heaven”. Here
are no learned, no rich, no mighty ones, for such people do not as a rule
accept the Gospel. The Gospel is a heavenly treasure, which will not tolerate
any other treasure, and will not agree with any earthly guest in the heart. Therefore
whoever loves the one must let go the other, as Christ
says, Math. 6, 24: ”You cannot serve God and mammon.” This
is shown by the shepherds in that they were in the field, under the canopy of
heaven, and not in houses, showing that they do not hold fast and cling to
temporal things; and besides they are in the fields by night, despised by and
unknown to the world which sleeps in the night, and by day delights so to walk
that it may be noticed; but the poor shepherds go about their work at night. They
represent all the lowly who live on earth, often despised and unnoticed but
dwell only under the protection of heaven; they eagerly desire the Gospel.
57. That there were shepherds, means that no one is to
hear the Gospel for himself alone, but every one is to tell it to others who
are not acquainted with it. For he who believes for himself has enough and
should endeavor to bring others to such faith and knowledge, so that one may be
a shepherd of the other, to wait upon and lead him into the pasture of the
Gospel in this world, during the night time of this earthly life. At first the
shepherds were sore afraid because of the angel; for human nature is shocked
when it first hears in the Gospel that all our works are nothing and are
condemned before God, for it does not easily give up its prejudices and
presumptions.
58. Now let every one examine
himself in the light of the Gospel and see how far he is from Christ, what is
the character of his faith and love. There are many who are enkindled with
dreamy devotion, when they hear of such poverty of Christ, are almost angry
with the citizens of Bethlehem, denounce their blindness and ingratitude, and
think, if they had been there, they would have shown the Lord and his mother a
more becoming service, and would not have permitted them to be treated so
miserably. But they do not look by their side to see how many of their fellow
men need their help, and which they let go on in their misery unaided. Who is
there upon earth that has no poor, miserable, sick, erring ones, or sinful
people around him? Why does he not exercise his love to those? Why does he not
do to them as Christ has done to him?
59. It is altogether false to think that you have done
much for Christ, if you do nothing for those needy ones. Had you been at
60. Therefore, if your neighbor were now what he shall
be in the future, and lay before you, you would surely give him attention. But
now, since it is not so, you beat the air and do not recognize the Lord in your
neighbor, you do not do to him as he has done to you. Therefore God permits you
to be blinded, and deceived by the pope and false preachers, so that you
squander on wood, stone, paper, and wax that with which you might help your
fellow man.
III. EXPLANATION OF THE ANGELS' SONG
OF PRAISE.
61. Finally we must also treat of the angels' song,
which we use daily in our service: Gloria in excelcis Deo. There are three
things to be considered in this song, the glory to God, the peace to the earth,
and the good will to mankind. The good will might be understood as the divine
good will God has toward men through Christ. But we will admit it to mean the
good will which is granted unto men through this birth, as it is set forth in
the words thus, ”en anthropis eudokia, hominibus beneplacitum.”
62. The first is the glory to God. Thus we should also
begin, so that in all things the praise and glory be given to God as the one
who does, gives and possesses all things, that no one ascribe any thing to himself or claim any merit for himself. For
the glory belongs to no one but to God alone, it does not permit of being made
common by being shared by any person.
63. Adam stole the glory through the evil spirit and
appropriated it to himself, so that all men with him have come into disgrace,
which evil is so deeply rooted in all mankind that there is no vice in them as
great as vanity. Every one is well pleased with himself and no one wants to be
nothing, and they desire nothing, which spirit of vanity is the cause of all
distress, strife and war upon earth.
64. Christ has again brought back the glory to God, in
that he has taught us how all we have or can do is nothing but wrath and
displeasure before God, so that we may not be boastful and self-satisfied, but
rather be filled with fear and shame, so that in this manner our glory and
self-satisfaction may be crushed, and we be glad to be rid of it, in order that
we may be found and preserved in Christ.
65. The second is the peace on earth. For just as
strife must exist where God's glory is not found, as Solomon says, Prov. 13, 10, ”By pride cometh only contention;” so also, where God's
glory is there must be peace. Why should they quarrel when they know that
nothing is their own, but that all they are, have and can desire is from God;
they leave everything in his hands and are content that they have such a
gracious God. He knows that all he may have is nothing before God. He does not
seek his own honor, but thinks of him who is something before God, namely
Christ.
66. From this it follows that where there are true
Christians, there is no strife, contention, or discord; as Isaiah says in 2, 4,
”And they shall beat their swords into plowshears, and their spears into
pruning hooks; nation shall not lift up sword against nation, neither shall
they learn war any more.
67. Therefore our Lord Christ is called a king of
peace, and is represented by king Solomon, whose name implies, rich in peace,
that inwardly he may give us peace in our conscience toward God through faith;
and outwardly, that we may exercise love to our fellow men, so that through him
there may be everywhere peace on earth.
68. The third is good will toward men. By good will is
not meant the will that does good works, but the good will and peace of heart,
which is equally submissive in every thing that may betide, be it good or evil.
The angels knew very well that the peace, of which they sang, does not extend
farther than to the Christians who truly believe, such have certainly peace
among themselves. But the world and the devil have no reproof, they do not
permit them to have peace but persecute them to death; as Christ says, John 16,
33, ”In me ye may have peace. In the world ye have tribulation.”
69. Hence it was not enough for the angels to sing
peace on earth, they added to it the good will toward men, that
they take pleasure in all that God does, regard all God's dealing with them as
wise and good, and praise and thank him for it. They do not murmur, but
willingly submit to God's will. Moreover since they know that God, whom they
have received by faith in Christ as a gracious Father, can do all things, they
exult and rejoice even under persecution as
70. Behold, it is such a good will, pleasure, good
opinion in all things whether good or evil, that the angels wish to express in
their song; for where there is no good will, peace will not long exist. The
unbelieving put the worst construction on every thing, always magnify the evil
and double every mishap. Therefore God's dealings with them does not please
them, they would have it different, and that which is written in Psalm 18,
25-26 is fulfilled: ”With the merciful thou wilt show
thyself merciful, with the perfect man thou wilt show thyself perfect; with the
pure thou wilt show thyself pure”, that is, whoever has such pleasure in all
things which thou doest. In him thou, and all thine, will also have pleasure,”
and with the perverse thou wilt show thyself froward, that is, as thou and all
thou doest, does not please him, so he is not well pleasing to thee and all
that are thine.
71. Concerning the good will
72. From this song we may learn what kind of creatures
the angels are. Don't consider what the great masters of art dream about them, here they are all painted in such a manner that their
heart and their own thoughts may be recognized. In the first place, in that
they joyfully sing, ascribing the glory to God, they show how full of his light
and fire they are, not praising themselves, but recognizing that all things
belong to God alone, so that with great earnestness they ascribe the glory to
him to whom it belongs. Therefore if you would think of a humble, pure,
obedient and joyful heart, praising God, think of the angels. This is their
first step, that by which they serve God.
73. The second is their love to us as has been shown. Here
you see what great and gracious friends we have in them, that they favor us no
less than themselves; rejoice in our welfare quite as
much as they do in their own, so much so that in this song they give us a most
comforting inducement to regard them as the best of friends. In this way you
rightly understand the angels, not according to their being, which the masters
of art attempt fearlessly to portray, but according to their inner heart,
spirit and sense, that though I know not what they are, I know what their chief
desire and constant work is; by this you look into their heart. This is enough
concerning this Gospel. What is meant by Mary, Joseph, and
74. In this Gospel is the foundation of the article of
our faith when we say: ”I believe in Jesus Christ,
born of the Virgin Mary.” Although the same article is
founded on different passages of Scripture, yet on none so clearly as on this
one. St. Mark says no more than that Christ has a mother; the same is
also the case with
75. In olden times it was also proclaimed by
patriarchs and prophets; as when God says to Abraham, Gen. 22,17:
”And in thy seed shall all the nations of the earth be blessed.” Again he says
to David, Ps. 89, 4, and 132, 11: ”Jehovah hath sworn
unto David in truth; he will not return from it; of the fruit of thy body will
I set upon thy throne.” But those are obscure words compared with the Gospel.
76. Again it is also represented in many figures, as
in the rod of Aaron which budded in a supernatural manner, although a dry piece
of wood, Num. 7, 5. So also Mary, exempt from all natural generation, brought
forth, in a supernatural manner, really and truly a natural son, just as the
rod bore natural almonds, and still remained a natural rod. Again by Gideon's
fleece, Judges 6, 37, which was wet by the dew of heaven, while the land around
it remained dry, and many like figures which it is not necessary to enumerate. Nor
do these figures conflict with faith; they rather adorn it; for it must at
first be firmly believed before I can believe that the figure serves to
illustrate it.
77. There is a great deal in this article, of which,
in time of temptation, we would not be deprived, for the evil spirit attacks
nothing so severely as our faith. Therefore it is of the greatest importance
for us to know where in God's Word this faith is set forth, and in time of temptation
point to that, for the evil spirit can not stand against God's Word.
78. There are also many ethical teachings in the
Gospel, as for example, meekness, patience, poverty and the like; but these are
touched upon enough and are not points of controversy, for they are fruits of
faith and good works.
Early Christmas Service
Titus 3, 4-7
Titus 3:4-7
But after that the
kindness and love of God our Saviour toward man appeared, Not by works of
righteousness which we have done, but according to his mercy he saved us, by
the washing of regeneration, and renewing of the Holy Ghost; Which he shed on
us abundantly through Jesus Christ our Saviour; That being justified by his
grace, we should be made heirs according to the hope of eternal life.
GOD'S GRACE
RECEIVED MUST BE BESTOWED.
1. This epistle selection inculcates the same
principle taught in the conclusion of the Gospel lesson pertaining to contentment, good will and love for our neighbor. The
substance of the text is: Why should we be unwilling to do for others what has
been done for us by God, of whose blessings we are far less worthy than anyone
can be of our help? Since God has been friendly and kindly disposed toward us
in bestowing upon us his loving kindness, let us conduct ourselves similarly
toward our neighbors, even if they are unworthy, for we too are unworthy.
2. It is necessary to a ready understanding of this
epistle that we know the occasion of these words. In the verses immediately
preceding, Paul says to Titus, his disciple:
”Put them in
mind to be in subjection to rulers, to authorities, to be obedient, to be ready
unto every good work, to speak evil of no man, not to be contentious, to be gentle,
showing all meekness toward all men. For we also once were foolish,
disobedient, deceived, serving
divers lusts and pleasures, living in malice and envy, hateful, hating one
another.”
Note that Paul here indicates the relation we sustain
to God and man. He would have us obedient to magistrates and kind to neighbors.
Though our neighbors may be blind, erring and wicked, yet we should be
charitable in our judgment and cheerfully endeavor to please them, remembering
God's similar attitude toward us when we were as they.
3. The word ”appeared,”
implying the revelation of the Gospel, or Christ's appearance to the whole
world, is sufficiently defined in the preceding epistle lesson. Though in that
case it refers to the birth of Christ, little depends on the circumstance so
far as the meaning of the word is concerned. Paul does not employ here the
little word ”grace”, used there, but he described the God of grace with two
other pleasing words - ”kindness” and ”love.” The first is, in Greek, ”Chrestotes” (friendliness), implying that friendly,
lovable demeanor which makes the individual attractive and gives his society a
gracious influence moving everyone within its circle to love and affection. Such
a one is capable of bearing with all men. He is not inclined to neglect any nor to repel with harshness. In him everyone may repose
confidence. All men can approach him and deal with him. He resembles Christ,
whom the Gospel portrays as always friendly to everyone, repelling none but
gracious unto all.
4. God, too, shows himself to us through the Gospel as
wholly lovable and kind, receiving all, rejecting none, ignoring our
shortcomings and repelling no soul by severity. The Gospel proclaims naught but
grace, whereby God sustains us and through which he kindly leads us, regardless
of our worthiness. This is the day of grace. All men may confidently draw near
to the throne of his mercy, as it is written in Hebrews 4, 16. And we read in
Psalm 34, 5: .They looked unto him, and were radiant;
and their faces shall never be confounded.” That is, God will not permit us to
ask in vain, or to come unto him and go away empty and ashamed.
5. The second Word is, in Greek, ”Philanthropia”
(Philanthropy) - love of mankind. Avarice is the love of money. David (2 Sam 1,
26) refers to ”the love of women.” But naturalists
term certain animals - the dog, the horse, the dolphin - philanthropic or
humane, because they have a natural love and fondness for man; they adapt
themselves to his service as if endowed with reason enabling them to understand
him.
6. It is an attitude of love for mankind the apostle
here attributes to our God. Moses has done likewise in Deuteronomy 33, 2-3,
where he says of God: ”At his right hand was a fiery
law for them. Yea, he loveth the people.” This quotation indicates that God
does more than show himself, through the Gospel, with a kindly bearing,
desiring to draw men unto himself, and tolerant of their shortcomings; he would
give them of himself, would bestow his presence, and he extends his grace and
friendship.
7. These two words descriptive of God, ”kindness” and ”love,” are indeed pleasant and consoling. They
represent him as offering grace, following us, ready to receive most graciously
all who draw near to him and desire him. What more could he do? Note now why
the Gospel is termed a gracious, comforting message concerning God revealed in
Christ. What can be conceived more gracious to a poor, sinful conscience than
what these words convey? Oh, how wretchedly the devil, through the laws of the
Pope, has perverted for us these pure words of God!
8. These two words are to be accepted with their full
and broad import. No distinction of person, as prevails among men, is to be
made: for divine love and kindness is not secured by human merit; it is of
God's grace alone and given to all that bear the name of man, however
insignificant. God loves not what is characteristic of one person, but of a all. He is partial not to one, but kind to all. Therefore
a man's honor is perfectly maintained, and no one can boast of his worthiness,
or need despair because of his unworthiness. All mankind may be equally
comforted in the unmerited grace God kindly and humanely offers and applies. Had
there ever been a meritorious individual or a work worthy of consideration, it
surely would have been found among the doers of ”works
of righteousness.” But Paul rejects especially these, saying,
”not by works of righteousness which we have done.” How much less reason
have we to think the kindness and love of God has appeared in consequence of
man's wisdom, power, nobility, wealth and the color of his hair! The grace
which cancels all our boasted honor, ascribing glory alone to God who freely
bestows it upon the unworthy, is pure as well as great.
9. This epistle instills the two further principles of
believing and loving - receiving favors from God and granting favors to our
neighbors. The entire Scriptures enforce these two precepts, and the practice
of one requires the practice of the other. He who does not firmly believe in
God's grace assuredly will not extend kindness to his neighbor, but will be
tardy and indifferent in aiding him. In proportion to the strength of his faith
will be his willingness and industry in helping his neighbor. Thus faith
incites love, and love increases faith.
10. Now we see how utterly we fail to walk in faith
when we presume to arrive at goodness and happiness by any other good works
than those done to our neighbor. So numerous are the new works and doctrines
daily devised, everything like a correct conception of a truly good life is
wholly destroyed. But the fact is, all Christian doctrines and works, all
Christian living, is briefly, clearly and completely comprehended in these two
principles, faith and love. They place man as a medium between God and his
neighbor, to receive from above and distribute below. Thus the Christian
becomes a vessel, or rather a channel, through which the fountain of divine
blessings continuously flows to other individuals.
11. Mark you, the truly godlike are they who receive
from God all he offers through Christ, and in return accredit themselves by
their beneficence, performing for others the part God performs for them. Psalm
82, 6 is in point here: ”I said, Ye are gods, and all
of you sons of the Most High.” Sons of God are we, through the faith that
constitutes us heirs of all divine blessings. But we are also
”gods” through the love that makes us beneficent toward our neighbor. The
divine nature is simply pure beneficence, or as Paul here says, kindness and
love, daily pouring out blessings in abundance upon all creatures; as we
everywhere witness.
12. Take heed, then, to embrace the message of these
words presenting the love and kindness of God to all men. Daily exercise your
faith therein, entertaining no doubt of God's love and kindness toward you, and
you shall realize his blessings. Then you may with perfect confidence ask what
you will, what your heart desires, and whatever is necessary for the good of
yourself and your fellow-men. But if you do not so believe, it were far better
you had never heard the message. For by unbelief you make false these precious,
comforting, gracious words. You conduct yourself as if you regarded them
untrue, which attitude is extreme dishonor to God; no more enormous sin could
be committed.
13. But if you possess faith, your heart cannot do
otherwise than laugh for joy in God, and grow free, confident and courageous. For
how can the heart remain sorrowful and dejected when it entertains no doubt of
God's kindness to it, and of his attitude as a good friend with whom it may
unreservedly and freely enjoy all things? Such joy and pleasure must follow
faith; if they are not ours, certainly something is wrong with our faith. This
act of faith the apostle in Galatians terms ”receiving
the Holy Spirit” in and through the Gospel. The Gospel is a message concerning
the love and mercy of God so gracious as to bring with it to preacher and
hearer the presence of the Holy Spirit; just as the rays of the sun bear in themselves, and transmit, heat.
14. How could Paul have presented words conveying more
love and graciousness? I venture to assert I have never read, in the entire
Scriptures, words more beautifully expressive of the grace of God than these
two - ”Chrestotes” and ”Philanthropia,” friendliness and philanthropy. They
represent grace not only as procuring for us remission of sins, but as God ever
present with us, embracing us in his friendship, ever ready to help us and offering
to do for us according to all we desire; in short, as a good and willing
friend, to whom we may look for every favor and accommodation. Picture to your
imagination a sincere friend and you will have an idea of God's attitude toward
you in the person of Christ, though a very imperfect representation of his
superabundant grace.
15. Now, if you steadfastly believe, if you rejoice in
God your Lord, if you are alive and his grace satisfies, if your wants are all
supplied, how will you employ yourself in this earthly life? Inactive you
cannot be. Such a disposition of love toward God cannot rest. Your zeal will be
warm to do everything you know will be to the praise and glory of a kind and
gracious God. At this point there is no longer distinction of works. Here all
commands terminate. There is neither restraint - nor compulsion, but a joyful
willingness and delight in doing good, whether the
intended achievement be insignificant or difficult, small or great, requiring
short service or long.
16. Your first desire will be that all men may obtain
the same knowledge of divine grace. Hence your love will not be restrained from
serving all to the fullest extent, preaching and proclaiming the divine truth
wherever possible, and rejecting all doctrine and life not in harmony with this
teaching. But take note, the devil and the world, unwilling that their devices
be rejected, cannot endure the knowledge of what you do. They will oppose you
with everything great, learned, wealthy and powerful, and represent you as a heretic
and insane. Mark you, you will be brought to the cross
for the sake of the truth, as was Christ your Lord. You will have to endure the
extremity of reproach. You must endanger all your property, friends and honor,
your body and life, until thrust out of this life into eternity. In the midst
of these trials, however, rejoice, cheerfully enduring all. Regard your enemies
with the utmost charity. Act kindly, ever remembering you yourself were once as
they are in the sight of God. Faith and love certainly can do it. Note this:
the truly Christian life is that which does for others as God has done for
itself.
17. Such is the apostle's meaning when he tells us the
kindness of God did not appear unto us, or save us, because of our
righteousness. His thought is: If we, though unworthy, were received through
mercy, to enjoy the favors of God in spite of our great demerits and the
enormity of our sins, why should we withhold our favors from others, whose
merits have claims upon us? Let us not withhold; no, let us rather be children
of God, doing good even to our enemies and to evil-doers: for so God has done,
and still does, to us, evil-doers and his enemies. This teaching is in harmony
with Christ's (Mt 5, 44-46): ”Love your enemies . . .
that ye may be sons of your Father who is in heaven; for he maketh his sun to
rise on the evil and the good, and sendeth rain on the just and the unjust. For
if ye love them that love you, what reward have ye? do not even the publicans the same?”
18. Paul not only forcibly rejects us for our evil
deeds, but goes so far as to say, ”Not by works of righteousness which we have
done.” He means the works regarded by ourselves as good - our righteousness in
our own eyes and in the eyes of others - but which only render us more unfit to
receive God's grace because they are in themselves deceitful and because we
commit a twofold sin in looking upon them as good and in relying upon them; an
attitude to provoke God's displeasure.
19. Similarly do our enemies, who while in the wrong
yet maintain, in opposition to us, their faultlessness, for the most part
provoke us to anger. Yet we are not to refuse them
kindness. God, solely for his mercy's sake, refused not kindness to us in
similar errors, when we foolishly imagined all we did was right. As he dealt
not with us according to our imagined righteousness, so should we in return not
deal with our enemies according to their merits or demerits, but assist them
from pure love, looking for thanks and reward, not from them, but from God. Let
this be sufficient for a summary of this epistle.
20. Now let us consider the words Paul employs to
define and advocate grace. In the first place he exalts it to the rejection of
all our righteousness and good works. We are not to conclude it is a trivial
thing he is rejecting here. It is man's best earthly achievement -
righteousness. Were all men to concentrate their united efforts to attain
wisdom and virtue by their natural reason, knowledge and free will - as we
read, for instance, of the illustrious virtues and wisdom of certain pagan
teachers and princes, Socrates, Trajan, and others, to whom all the world gives
written and oral applause - were all men so to do, yet such wisdom and virtue
are, in the sight of God, nothing but sin, and altogether reprehensible. The
reason is, they are not attained in the grace of God;
the achievers know not God and have not honored him in the effort, for they
consider they have wrought by their own abilities. Righteousness is not taught
otherwise than by grace, in the Gospel. Paul boasts that he once led a life
altogether irreproachable, and superior to the lives of his intellectual equals
(Gal 1, 14), wherein he presumptuously thought he did right in persecuting the
Christians who rejected that sort of piety. But after he had learned to know
Christ, he declared he regarded his righteousness but filth and refuse that he
might be found, not in his own righteousness, but in Christ and in faith, as he
further shows in Phil 3, 9 and Gal 1, 14.
21. So he discards all boasted free will, all human
virtue, righteousness and good works. He concludes they all are nothing and are
wholly perverted, however brilliant and worthy they may appear, and teaches
that we must be saved solely by the grace of God, which is effective for all
believers who desire it from a correct conception of their own ruin and
nothingness.
22. Now, it is essential that we accustom ourselves to
interpret rightly the Scripture teaching of two kinds of righteousness. There
is a human righteousness, to which Paul here and often elsewhere refers, and a
divine righteousness - or divine grace - which justifies us through faith. Paul
so expresses it in the conclusion of this epistle: ”That,
being justified by his grace, we might be made heirs according to the hope of
eternal life.” You see, the grace of God, and righteousness, become ours; we say ”righteousness of God” because he gives it, and ”our
righteousness” because we receive it. In Romans 1, 17 Paul tells us that the
Gospel declares the righteousness of God is obtained through faith; ”as it is written, The righteous shall live by faith.” And
it is stated of Abraham in Genesis 15, 6: ”And he
believed in Jehovah; and he reckoned it to him for righteousness.” So the
Scripture conclusion is, no one is justified before God except the believer;
witness the quotation just given and that other by Paul from Habakkuk 2, 4, ”The righteous shall live by his faith.” So faith, grace,
mercy and truth are one thing, wrought in us by God, through the Gospel of
Christ; as it is written: ”All the paths of Jehovah
are lovingkindness and truth.” Ps 25, 10.
23. We walk in ”the paths of
Jehovah,” and he is in us when we observe his commandments. To be God's, the way must proceed in divine mercy and truth; not in our
own ability or strength, for such are, in the eyes of God, ways of wrath and
falsehood. He says (Is 55, 9): ”For as the heavens are
higher than the earth, so are my ways higher than your ways.” In other words, ”Your ways are earthly and ineffectual; you must walk in
my heavenly ways if you are to be saved.”
”But according
to his mercy he saved us.”
24. How are these words, reading as if we were already
saved, to pass criticism? Are we not still on earth, in the midst of
afflictions? I answer: The statement is made in just this way to emphasize the
power of divine grace and the character of faith as opposed to the erring
self-righteous, who essay to obtain salvation through
their works, as if it were not right at hand. But salvation is not so to be
attained. Christ has saved us once for all, and in a twofold manner: First, he
has done all that is necessary for our salvation - conquered and destroyed sin,
death and hell, leaving no more there for anyone to do. Secondly.
he has conveyed all these blessings unto us in baptism.
He who confidently believes Christ has accomplished these things, immediately,
in the twinkling of an eye, possesses salvation. All his sins and the reality
of death and hell are removed. Nothing more than such faith is necessary to
salvation.
25. Take note, God pours out upon us in baptism
super-abundant blessings for the purpose of excluding the works whereby men
foolishly presume to merit heaven and gain happiness. Yes, dear friend, you
must first possess heaven and salvation before you can do good works. Works
never merit heaven; heaven is conferred purely of grace. Good works are to be
performed without any thought of merit, simply for the benefit of one's
neighbor and for the honor of God; until the body, too, shall be released from
sin, death and hell. The true Christian's whole life after baptism is but a
waiting for the manifestation of the salvation already his. He is certainly in
full possession of the eternal life yet concealed in faith. When faith is
removed by fulfilment, salvation is manifest in the believer. This takes place
at physical death. It is written (1 Jn 3, 2-3): ”Beloved,
now are we children of God, and it is not yet made manifest what we shall be. We
know that, if he shall be manifested, we shall be like him; for we shall see
him even as he is. And every one that hath this hope set on him purifieth himself, even as he is pure.”
26. Therefore, let not the work-righteous who
disregard faith mislead you, placing your salvation far ahead of you and
compelling you to obtain it by works. It is within you, dear friend; it is
already obtained. Christ says (Lk 17, 21): ”The
27. These and similar passages prove we are even now
saved and that a Christian should not seek works as a means of salvation. The
delusive doctrine of works blinds the Christian's eyes, perverts a right
understanding of faith and forces him from the way of truth and salvation. Salvation
by grace is implied in the words, ”According to his
mercy he saved us,” and again in the latter part of the lesson where it reads,
”that we might be made heirs according to the hope of eternal life.” We are
heirs - though the fact is unrevealed in faith - and wait in hope for the manifestation
of our inheritance.
28. The life of waiting we must live after we are
baptized is designed to subdue the flesh and to display the power of grace in
the conflict against the flesh, the world and the devil; and thus ultimately to
enable us to serve our neighbors, by our preaching and example bringing them
also into the faith. Though God might convert men through angels, he desires to
accomplish it by human beings - by us, so that faith might be established and
completed in a more congenial way through a kindred agency. Were angels
constantly to dwell with us, faith would cease here. The instrumentality of
angels would not be so congenial as that of our
fellow-creatures, whom we are familiar with and understand. If we all were
taken to heaven immediately after baptism, who would convert the others and
bring them to God by means of the Word and a good example?
29. The fact that we expend so much by reason of
purgatory and, forgetful of faith, presume to secure ourselves against
purgatory or to liberate us from it by good works, unquestionably indicates we
are under the influence of the devil and of Antichrist. We proceed as if our salvation were not already secured but we must gain it in
some other way than by faith; and this even though plainly in contradiction of
the Scriptures and of the principles of Christianity. He who does not receive
salvation purely through grace, independently of all good works, certainly will
never secure it. And he who makes his good works serve
his own advantage, seeking to profit himself and not his neighbor thereby,
performs no good work. All his doctrine is without faith and is such harmful
error and deceit that I wish purgatory had never been instituted or introduced
into the pulpit, for it is very destructive of Christian truth and true faith. So
great has been the devil's influence, nearly all institutions, cloister
ceremonials, masses and prayers have reference simply to purgatory, leading us
to the pernicious inference that, through works we must improve our condition and
secure salvation. So the blessings of baptism and faith must be obscured, and
Christians must ultimately become pure heathen.
30. Oh Lord God, what abominable wickedness! When we
should, like Christ and Paul, teach Christians to consider themselves, after
baptism or absolution, ready for death at any hour and waiting for the
manifestation of the salvation already theirs, we by relying on purgatory
afford them indolence-fostering security. In such security they consider only
this life, deferring and procrastinating in the matter of salvation until they
come to their death-beds, there to effect sorrow and
repentance and to presume, by ceremonials, soul-masses and bequests, to
liberate themselves from purgatory. They will surely become conscious of their
mistake. Now follows:
”Through the washing of regeneration and renewing of the Holy Spirit.”
31. How beautifully the apostle in these strong words
extols the grace of God bestowed in baptism! He refers to baptism as a washing,
whereby not our feet only, not our hands, but our whole bodies are cleansed. Baptism
perfectly and instantaneously cleanses and saves. For the vital part of
salvation and its inheritance, nothing more is necessary than this faith in the
grace of God. Truly, then, are we saved by grace alone, without works or other
merit. So, eternally pure love, praise and gratitude for, and honor unto,
divine mercy shall possess us; we will not boast of nor delight in our own
powers or achievements: as has already frequently and sufficiently been declared.
32. The righteousness of man, however, is a different
sort of cleansing, simply a washing of garments and vessels, as recorded of
hypocrites in Matthew 23, 25. Externally they appear
clean, but internally remain full indeed of filth. Paul terms baptism not a
bodily cleansing, but a ”washing of regeneration.” It
is not a superficial washing of the skin, a physical cleansing; it converts the
whole nature, destroying the first birth, that of the flesh, with all inherited
sin and condemnation. This verse clearly indicates that salvation is not to be
secured by works, but is an instantaneous gift. In physical birth we are given,
not one member alone - hands or feet - but the entire body and the life; our
life operates, not to effect birth, but because we are born. Similarly works do
not render us pure and godly or save us: we are first made clean and godly and
receive salvation; then we freely perform good works to the honor of God and
the benefit of our neighbor.
33. This, mark you, is the true knowledge of the pure
grace of God. Thus we learn to know God and ourselves, to praise him and reject
ourselves, to seek consolation from him and despair of ourselves. This doctrine
is an occasion of much stumbling to them who presume to compel men to seek
salvation by laws, commands and works.
34. For the sake of conveying a clearer understanding
of this washing and this regeneration, Paul adds the word ”renewing,” because
the individual is a new man, with a new nature. He is a new creature, with an
altogether different disposition. He loves in a different way, and speaks, acts and lives in a manner unlike his former self. The
apostle says (Gal 6, 15): ”For neither is circumcision
anything, nor uncircumcision” - that is, no work of the Law has significance -
”but a new creature.” The thought is: It will not do to patch up, or mend, the
life here and there with works. An entirely new disposition is necessary; the
nature must be changed. Then works will follow spontaneously.
35. Concerning this birth, Christ also declares (Jn.
3, 3): ”Except one be born anew, he cannot see the
36. Much is said at various places in the Scriptures
relative to the new birth. God refers to his Word and Gospel as the womb
(”matricem” and ”vulvam”) of the new birth: ”Hearken
unto me, 0 house of Jacob, and all the remnant of the house of Israel, that
have been borne by me from their birth, that have been carried from the womb”
(Is 46, 3), or under my heart, as women speak of bearing children. Whosoever
believes the Gospel, is conceived and born of God. But more on this subject at some other time.
37. We see how all these sayings overthrow works and
presumptuous human mandates, and make clear the nature of faith, how the
individual instantaneously and fully receives grace and is saved, works not
aiding him in the matter but following as a result. Salvation by grace would be
perfectly illustrated were God to produce from a dry log a live, green tree,
the tree then to bring forth natural fruit. God's grace is powerful and
effective. It does not, as visionary preachers presume to teach, lie dormant in
the soul; nor is it an accessory to works, as the paint is an accessory to the
wood. No, not so; it carries, it leads, drives, draws, changes. It effects all
in man, making itself felt. Though concealed, its
works are manifest. Words and works show where it is present, as the leaves and
the fruit indicate the nature of the tree.
38. To make faith no more than an aid or ornament to
works, as the sophists Thomas and Scotus, and the people, erroneously and
perversely do, is a doctrine wherein faith falls far short of its real
significance. For it not only aids in the accomplishment of works, but effects them unaided. Indeed, more than that, it changes and
renews the whole being. Its object is to alter the character of the individual
rather than to accomplish works by him. It claims to be a washing, a regeneration, a renewing, not only of works, but of the
whole man.
39. Note, Paul here freely and fully preaches the
grace of God. He does not say God has saved us by works. He loudly proclaims
that God has saved us by a regeneration and a
renewing. To patch up with works is unavailing; conversion of our whole nature
is necessary. Therefore, believers must suffer and die before grace can
manifest itself and reveal its nature. Observe, David says in this connection: ”The works of Jehovah are great, sought out of all them
that have pleasure therein,” Ps 111, 2. Who are these, his works? We are,
sought out through grace in baptism. We are great works, new works, new born.
It is indeed great that man is instantly saved, forever liberated from sin,
death and hell. Hence, David says, ”They are sought
out of all them that have pleasure therein” or desire what God designs to
accomplish through them, and - God does all that man desires. But what can man
desire more than to be saved, to be delivered from sin, death and hell?
40. Finally: the apostle terms this washing a ”regeneration,” a ”renewing of the Holy Spirit,” to fully
express the power and efficacy of grace. This washing is a thing so vitally
important it must be effected, not by a creature, but
by the Holy Spirit. How completely, 0 holy Paul, thou dost reject the free
will, the good works and the great merits of presumptuous saints! How high thou
exaltest our salvation, at the same time bringing it so near to us! yes, even within ourselves. How plainly and purely thou dost
preach grace. Let works, then, be here or there, to renew the man, to change
the life, is impossible except by the washing of regeneration of the Holy
Spirit.
41. That fact is plainly evident in the self-righteous.
None are more intolerant, presumptuous, proud and faithless than they. In their
old Adamic nature, which they clothe and adorn with good works, they remain
intractable, unrenewed and obdurate, hardened and immovable; their evil nature
is unchanged. They possess only outward works. Oh, they are a people of
pernicious influence, and in the sight of God wholly destitute of grace, though
they imagine themselves his nearest friends.
42. Paul's teaching here accords with that of Christ
in John 3, 5, where he says, referring to the washing of regeneration: ”Except one be born of water and the Spirit, he cannot
enter into the
43. Note here also the apostle's apparent ignorance of
the sacrament of confirmation. He teaches, as does Christ, the giving of the
Holy Spirit in baptism; in baptism we are indeed born of the Holy Spirit. True,
we read (Acts 8, 17) how the apostles laid their hands upon those who had been
baptized, that they might receive the Holy Spirit. This incident has been
construed to sanction confirmation, but its real purpose was to invoke the Holy
Spirit as external evidence, and the gift of divers tongues for the preaching
of the Gospel. But in course of time the ceremony was abandoned. It no longer
exists except in ordination or consecration to the ministerial or preaching
office. Even there it is deplorably abused. But more of this
at some other time.
”Which he poured out upon us richly, through Jesus Christ our Saviour.”
44. Observe, the Holy Spirit is not merely given, but ”poured out”; not only that, but ”abundantly poured
out.”The apostle seems unable to sufficiently magnify grace and its works,
while we, alas, estimate it so low in comparison to our works. It would be
absurd for God to pour out upon us the Holy Spirit in such measure and yet to
expect from us, and in us, something whereby we might be justified and saved; as
if the superabundant divine works were insufficient.
45. Were such the case, Paul here must have spoken
inconsiderately and might justly be accused of falsehood. But so bountifully
does he represent to us the measure of grace, clearly no one can rely too much
upon the washing of regeneration; it is of unlimited importance. No one can
place too much confidence in it; there is always occasion for more. For God has embraced, in the Word and in faith, blessings too great
for mortal life to comprehend or to receive were they to manifest themselves.
As revelation begins, the individual dies; he passes out of this life,
swallowed up in the blessings he now by faith apprehends in very limited
measure. Thus more than abundantly are we justified and saved without works if
we only believe. Peter says: ”Through Christ he hath
granted unto us his precious and exceeding great promises; that through these
ye may become partakers of the divine nature.” 2 Pet 1, 4.
He does not say ”will be granted” but ”hath granted.” And
Christ says: ”For God so loved the world, that he gave
his only begotten Son, that whosoever believeth on him should not perish, but
have eternal life.” Jn 3, 16. Notice, all who believe
have eternal life. That being true, believers certainly are just and holy
without works. Works contribute nothing to justification. It is effected by pure grace richly poured out upon us.
46. ”But,” you say, ”how is
it, then, the Scriptures so frequently speak of salvation for them who do good?
For instance, Christ says (Jn 5, 29): `And shall come
forth; they that have done good, unto the resurrection of life; and they that
have done evil, unto the resurrection of judgment.' And Paul declares (Rom 2,
7-8) that honor and glory are the reward of them who do good; indignation and
wrath, of evil-doers. And he makes many similar declarations.” I answer: How
are these passages to be interpreted? Not otherwise than as they read - without
additions: He who does good shall be saved; he who
does evil shall be damned. The difficulty lies in our error in judging
according to external appearances in the matter of good works. The Scriptures
teach not that way, but that no one can do good until
he is himself good. He does not become good through works, but his works are
good because he is good. He becomes good through the washing of regeneration
and in no other way. This is the meaning of Christ's words (Mt 7,17): ”Every good tree bringeth forth good fruit; but the
corrupt tree bringeth forth evil fruit.” And (Mt 12, 33): ”Either
make the tree good, and its fruit good; or make the tree corrupt, and its fruit
corrupt.”
47. True, the self-righteous perform works similar to
those of the regenerated; indeed, their works are frequently the more
brilliant. They pray, fast, contribute money, erect institutions, make
pilgrimages and conduct themselves with great ostentation. But Christ calls
their works ”sheep's clothing” (Mt 7, 15) wherein move
ravening wolves. None of the self-righteous are really
humble, mild, moderate and good in their hearts. This fact is revealed when one
crosses them and rejects their works. Then they bring forth their natural and
identifying fruits: temerity, impatience, arbitrariness, obstinacy, slander and
many other evil propensities.
48. Therefore it is true that he who does good shall
be saved - his salvation shall be revealed; but he could do nothing good were
he not already saved in the new birth. The Scriptures sometimes have reference
to the external conduct of the good, and at others to their inner nature that
prompts the outward works, teaching present salvation because of the inner
nature, and a future salvation if good is done; that is, if the individual
remains steadfast, his salvation shall be revealed in the future.
49. The works we performed in our old, unregenerate
state, our Adamic nature, the apostle in this lesson rejects when he says ”not by works done in righteousness, which we did
ourselves.” These may be good works, but not before God, who looks first for
personal goodness and afterward for the works. In Genesis 4, 4-5, he had
respect first unto Abel, and then unto his offering; and first rejected Cain,
and then his offering. Cain's offering, however, was in external appearance
good like that of Abel.
50. Paul significantly adds ”through
Jesus Christ our Saviour.” The intent is to shelter us all under Christ, as
young chickens are gathered under the wings of the hen. Christ himself says (Mt
23, 37): ”0 Jerusalem . . . how often would I have gathered thy children
together, even as a hen gathereth her chickens under her wings, and ye would
not!”
51. In the phrase above is taught the nature of true,
living faith. Such is the character of faith that it is not sufficient to
salvation for you to believe in God after the manner of the Jews and many
others, upon whom, however, he conferred many blessings and temporal
advantages; but it is through Jesus Christ you must believe in God. In the
first place, you must not doubt that he is your gracious God and Father, that he has forgiven all your sins and has saved you
in baptism. In the second place, you must know, too, that all this has not been
effected without cause - without satisfaction having
been rendered to his righteousness. There is no reason for mercy and grace to
operate upon and in us, to aid us to obtain eternal blessings and salvation. Justice
must first be satisfied to the fullest extent. Christ says (Mt 5, 18): ”One jot or one tittle shall in no wise pass away from the
law till all things be accomplished.” Whatever is promised of the grace and
goodness of God must be understood as only for those who perfectly fulfil his
commands. He says (Mic 2, 7) in reply to the Jews, when they presumed they were
great in the sight of God and continually cried ”Peace,
peace!” and ”Why should God be so angry? Why should his benign Spirit have
departed from us?” - he replies, ”Do not my words do
good to him that walketh uprightly?” No one, therefore, can attain God's
abundant grace unless he shall have rendered full satisfaction to God's commands.
52. Now, enough has been said to show our works of no
value in God's sight, and ourselves unable to fulfil the least of his commands,
to perform a single work. How much more impossible is it, then, for us to
render full satisfaction to his justice and become worthy of his grace! Even though we were able to keep all his commandments and to make
full satisfaction to his justice, yet we would not for that reason be worthy of
his grace and of salvation. He would not be under any obligation to
confer them upon us. He might require it all as obligatory upon his creatures,
who must serve him. Whatever he grants is of pure grace and mercy. This Christ
clearly taught in the parable in Luke 17, 7-10: ”But
who is there of you, having a servant plowing or keeping sheep, that will say
unto him, when he is come in from the field, come straightway and sit down to
meat; and will not rather say unto him, Make ready wherewith I may sup, and
gird thyself, and serve me, till I have eaten and drunken; and afterward thou
shalt cat and drink? Doth he thank the servant because he did the things that
were commanded? Even so ye also, when ye shall have done all the things that
are commanded you, say, We are unprofitable servants;
we have done that which it was our duty to do.”
53. Now, if through grace and not of necessity heaven
is given to those who do all they are under obligation to do; if to such -
provided, such there be - heaven is given not by merit but through divine and
gracious promises like that of Matthew 19, 17, ”If thou
wouldest enter into life, keep the commandments”: shall we then presume upon
our wretched good works? Why extol them as if their nature and not the pure
promise, the gracious Word of God, makes them worthy
of the kingdom of heaven?
54. In the first place, God has given a Being to fully
satisfy divine justice for us all. In the second place, he has, through this
same Being, poured out his grace and his rich blessings. So, then,
notwithstanding grace is received by us without price and without merit on our
part - indeed, in spite of great demerit and unworthiness - yet it is not
bestowed without cause and deserved merit somewhere. As Paul teaches (Rom 5,
18), we fell into sin not of our own act or deserving, it being born in us from
Adam in our natural birth; and on the other hand, in the new birth we enter
into grace and salvation through Christ, without our merit or works.
55. Hence the apostle is careful in every place where
he mentions grace and faith to add ”through Jesus Christ,” that no one may be able
to say, ”I believe in God and am satisfied with that.” No, beloved friend, your
belief must include a knowledge of how and through whom you believe. You must
know that God requires you to fulfil all his commandments, to satisfy his
justice, before he accepts your faith unto salvation; and that though you were
able to render full satisfaction you would still have to await salvation
through grace alone, and not receive it on account of any duties you perform,
but rather your pride and presumption must fall to the ground before God.
56. Observe the advantages you have in Christ. Through
him grace and salvation are conferred upon you, he having rendered full
obedience to all the commandments of God, and satisfied God's justice, in your
stead and for you. Grace and salvation are conferred upon you because he is
worthy. This is true Christian faith. No faith is sufficient but the Christian
faith, the faith that believes in Christ and accepts solely through him the two
principles - satisfaction of divine justice, and the gracious bestowal of
eternal salvation. Paul, speaking of Christ (Rom 4, 25), says,
”Who was delivered up for our trespasses, and was raised for our
justification.” Not only was he given to put away sin and to fulfil the
commandments of God, but also to render us worthy, through him, of possessing
righteousness and of being children of grace. Again, Paul says of Christ (Rom
3, 25), ”Whom God set forth to be a propitiation,
through faith in his blood.” It is not just ”faith”
but ”faith in his blood.” With his blood, and in our nature, he has rendered
full satisfaction and become for us a throne of grace. We receive absolution
and grace at no cost or labor on our part, but not without cost and labor on
the part of Christ.
57. We must, then, shelter ourselves under his wings
(Mt 23, 37) and not fly afar in the security of our own faith,
else we will soon be devoured by the hawk. Our salvation must exist, not in our
righteousness, but, as I have often said, in Christ's righteousness, which is
an outspread wing, or a tabernacle, to shelter us.
58. Our faith and all we may have received from God is
insufficient to salvation, wholly inadequate, unless faith rests beneath the
wings of Christ and firmly trusts that not we but he can render, and has rendered,
full satisfaction to the justice of God for us; and that grace and salvation
are not conferred upon us because of our faith but because of the will of
Christ. The pure grace of God, promised, procured and bestowed upon us in
Christ and through Christ, must be perfectly recognized. This is the teaching
implied in John 14, 6, ”No one cometh unto the Father
but by me.” Christ's sole effort in the whole Gospel is to draw us out of
ourselves into himself; he spreads out his wings and
calls us together beneath their shelter. To emphasize the grace of Christ is
also Paul's design in the conclusion of this lesson, where he says:
”That, being
justified by his grace, we might be made heirs according to the hope of eternal
life. This is a faithful saying.”
59. He does not say ”justified
by our faith” but ”justified by the grace of Christ.” Christ alone has favor
with God. No one but he has done the will of God and merited eternal life. In
view of the fact that he did it not for his own sake but for ours, all
believers should be so perfectly one with Christ that all he has done for them
will, through him and his grace, be regarded as if the believer himself had
accomplished it. See what an inexpressibly beneficent thing Christian faith is
- what inconceivably great blessings it brings to all believers!
60. Let us learn from this epistle how precious is the
Gospel that proclaims these benefits, and what injury and destruction of souls
they effect who silently ignore the Gospel and preach the works of the Law, yes,
their own human doctrines. Guard, then, against false preachers and also
against false faith. Rely not upon yourself, nor upon your faith. Flee to
Christ; keep under his wings; remain under his shelter. Let his righteousness
and grace, not yours, be your refuge. You are to be made an heir of eternal
life, not by the grace you have yourself received, but, as Paul says here, by
Christ's grace. Again, it is said in Psalm 91, 4, ”He
will cover thee with his pinions, and under his wings shalt thou take refuge.” And
in the Song of Solomon 2, 14, ”0 my dove, that art in
the clefts of the rock, in the covert of the steep place.” That is, in the
wounds of Christ the soul is preserved. Observe, true Christian faith does not
take refuge in itself, as the sophists dream, but flees to Christ and is
preserved under him and in him.
61. It has been sufficiently stated that we are heirs
of eternal life in hope, and that grace, regardless of works, instantaneously
confers salvation, inheritance and all; yet, as said, ”in hope.” They are not
revealed until death. Then we shall see what, in faith, we have received and
possess.
62. This epistle lesson forcibly and in express terms
contends against all humanly-devised righteousness, as well as against all
human powers and free will. These are plain words, ”Not
by works done in righteousness, which we did ourselves, but according to his
mercy he saved us.” In fact, the words of the whole lesson oppose the
righteousness of man. Paul attributes all efficacy to
the washing of regeneration, to the renewing of the Holy Spirit, to Jesus
Christ and his grace. In the face of such thunderbolts, how can there remain in
us the least trace of presumption?
63. It matters not how brilliant may be secular and
ecclesiastical laws; how attractive the station of priests, monks and nuns; how
dazzling the titles of gentlemen of honor and ladies of uprightness, even if
the wearers of them could raise the dead: without faith in Christ all is vain. Such
hypocrisy as that just mentioned blinds and misleads the whole world, and
obscures for us the holy Gospel and the Christian faith. These brilliant works
and attractive stations of men assist as little in procuring our salvation as
do the works of beasts or the common trades of mankind. Indeed, they
perniciously obstruct salvation. Therefore, you should guard against wolves in
sheep's clothing, and learn to cleave to Christ in true and firm faith.
Early Christmas Service
Luke 2, 15-20
The Fruits and Signs of
the Power of the Word of God
Luke 2, 15-20
And it came to pass, as the angels were gone away from
them into heaven, the shepherds said one to another, Let us now go even unto
Bethlehem, and see this thing which is come to pass, which the Lord hath made
known unto us. And they came with haste, and found Mary, and Joseph, and the
babe lying in a manger. And when they had seen [it], they made known abroad the
saying which was told them concerning this child. And all they that heard [it]
wondered at those things which were told them by the shepherds. But Mary kept
all these things, and pondered [them] in her heart. And the shepherds returned,
glorifying and praising God for all the things that they had heard and seen, as
it was told unto them.
1. In the light of the
exposition of the preceding Gospel this text is easily understood for it cites
an example and the putting into practice of the doctrine taught there, in that the
shepherds did, and found, all just as the angels had told them. Consequently it
teaches what the results and fruit of the Word of God are, and what the marks
are, by which we know whether the Word of God is established in our hearts and
whether it is doing its work there.
2. The first and
principal fruit of the power of the Word is faith. For had not these shepherds
believed the angel they would never have gone to Bethlehem, they would moreover
never have done one of the things related of them in this Gospel.
3. One, however, might
say: Yes, I would also gladly believe if an angel thus from heaven were to
preach to me. This is very foreign to the subject. Whoever does not receive the
Word for its own sake, will never receive it for the sake of the preacher, even
if all the angels preached it to him. And he who receives it because of the
preacher does not believe in the Word, neither in God through the Word, but he
believes the preacher and in the preacher. Hence the faith of such persons does
not last long. But whoever believes the Word, does not care who the person is
that speaks the Word, and neither will he honor the Word for the sake of the
person; but on the contrary, he honors the person because of the Word, and
always subordinates the person to the Word. And if the preacher perishes, or
even falls from his faith and preaches differently, he will forsake the person
of the preacher rather than the Word of God. he abides by what he has heard,
although the person of the preacher may be what he will, and come and go as he
may.
4. The true difference
between godly faith and human faith consists also in this, that human faith
cleaves to the person of the preacher, believes, trusts and honors the Word for
the sake of him who spake it. But godly faith, on the other hand, cleaves to
the Word, which is God himself; he believes, trusts and honors the Word, not
because of him who preaches it; but because he feels it so surely the truth
that no one can ever turn him again from it, even if the same preacher were to
try to do it. This was proved by the Samaritans, John 4, 42, when they had
heard first of Christ from the heathen woman and upon her word they went out of
the city to Christ After they themselves heard Christ, they said to the woman,
”Now we believe, not because of thy speaking: for we have heard for ourselves,
and know that this is indeed the Saviour of the world.”
5. Moreover, all who
believed Christ because of his person and his miracles, fell from their faith
when he was crucified. So it is in our day and so has it always been. The Word
itself, without any regard to persons, must be enough for the heart, it must
include and lay hold of man, so that he, as if taken captive, feels how true
and right it is, even if the world, all the angels, all the princes of hell
said differently, yea, if God himself spake otherwise; as he at times tempts
his own elect and appears as if he were different than he had before declared.
So it was with Abraham when commanded to offer his son Isaac; with Jacob, while
wrestling with the angel; and with David, when persecuted by his son Absalom;
and other like examples.
6. This faith triumphs in
life and death, in hell and heaven, and nothing is able to overthrow it;
because it rests upon nothing but the Word without any regard whatever to
persons.
7. These shepherds
possessed such faith; for they agree with and cleave to the Word so fully that
they forget the angels who declared it to them. They do not say, Let us go and
see the word that the angels made known to us, but the word that the Lord hath
made known unto us. The angels were soon forgotten and the Word of God only
seized and retained. In like manner St. Luke speaks in the text of Mary, that
she kept all these sayings, pondering them in her heart. Without doubt she did
not let the humble appearance of the shepherds trouble her, but esteemed all as
the Word of God. Not only Mary, but all the others who heard these words from
the shepherds, and wondered, as the text says. All clung to the Word.
8. And although it is the
idiom of the Hebrew language that when it speaks of an historic fact, it says,
”they wish to see the word”, as St. Luke says here (because the history is
embodied in words and is made known by means of words); so is it therefore thus
provided by God that faith should be expressed as that which cleaves to the
words and relies upon the words spoken concerning the history. For if Christ's
life and sufferings were not embodied in the words by which faith is anchored,
they would have been of no use, because all who saw them with their eyes
received no benefit from them, or very little.
9. The second fruit is
the unity in the spirit. For it is the nature of Christian faith to unite
hearts into one, that they be of one mind and of one will, as Psalm 68, 6 says:
”God, the Lord, Christ our God, setteth the solitary in families.”
10. However those, who
have the true faith, know that it depends only upon faith, in which they
unanimously agree. Therefore they are never divided and disunited because of
any outward calling, conduct or work. To them all external matters, however
different they may be, are the same. Thus the shepherds here are of one mind,
of one will, speak the same thought among themselves, use the same form of
words and say: ”Let us now go even unto Bethlehem”, etc.
11. The third fruit is
humility, in that they acknowledge themselves to be human. Therefore the
Evangelist adds ”The shepherds”, etc. For faith immediately teaches that
everything human is nothing before God. Hence they despise self and think
nothing of themselves. This is true, fundamental humility and self knowledge.
Humility then brings with it that it does not inquire about things great and
high in the world. They consider themselves a humble poor and despised people,
as
12. Out of all this follows
peace. For he who esteems nothing of all the external and great things, easily
lets them pass and never quarrels with any one about them. He experiences
something better inwardly in the faith of his heart. Unity, peace, and humility
are also found among murderers, public sinners, even among hypocrites. It is
however a unity of the flesh and not of the spirit; as Pilate and Herod became
reconciled to one another and exercised a peaceful and humble spirit toward
each other. Likewise the Jews, according to Ps. 2,2: ”The Kings of the earth
set themselves, and the rulers take counsel together.” In like manner are, the
pope, monks and priests one when they contend against God, who at other times
are nothing but mere sects among themselves. Hence this is called a unity,
humility and peace of the spirit, in that it is above and in spiritual things,
that is, in Christ.
13. The fourth is love to
your neighbor and a renouncing of self. The example of the shepherds proves
this in that they leave their sheep and go forth, not to the great and high
lords in Jerusalem, not to the aldermen in Bethlehem, but to the little company
in the stable. They present themselves to the lowly and do whatever is required
of them. Had they not had faith they would not have thus left their sheep; and
they would not have abandoned their work, had not the angels before commanded
them to do so. They did it of their own free will and of their own counsel, as
the text teaches. They conferred with one another about it and came with haste,
and the angels did not command them, but only pointed out what they would find,
and left it to their own free will, whether they would go and seek.
14. Love acts in like
manner. It knows no command, it does everything by virtue of its own impulse,
it hastens and delays not, it is enough that its attention is only called to a
thing, it needs no taskmaster, neither will it tolerate one. Oh, much might be
said on this thought! So should the Christian live more freely in love, forget
self and the things of self, only think and hasten to his neighbor, as St. Paul
in Phil. 2, 4 says: ”Not looking each of you to his own things, but each of you
also to the things of others.” And Gal. 6, 2: ”Bear ye one another's burdens,
and so fulfill the law of Christ.”
15. However, the pope and
his bishops and priests have filled the world with laws and constraint, and
there is nothing now in the whole world but mere driving and alarming. No
voluntary order or calling exists any longer, since it has been proclaimed that
love should be extinguished and the world be ruined by human doctrines.
16. The fifth is joy.
This appears in the words that we gladly speak and hear about the things faith
in the heart has received. So here the shepherds converse with one another
joyously and kindly about that which they had heard and believed. They use very
many words, as if they were talking to no purpose. They are not satisfied by
saying: Let us go unto Bethlehem and see the saying that has come to pass; they
add, which the Lord did and hath made known unto us. Is it not unnecessary talk
that they say: What has come to pass there, that God has done? Could they not
have easily spoken in fewer words thus: Let us see the saying, God has done there.
17. But the spirit's joy bubbles
over with cheery words, and still none are useless, yea, all is too little, and
the soul can not pour forth itself as it gladly would desire, like Ps. 45, 1
says: ”My heart overfloweth with a goodly matter,” as if he were to say, I
would gladly tell it forth, but I cannot; it is greater than I can express, so
that my speaking is hardly a hiccup. Hence the saying in Ps. 51, 17 and other
places: ”My tongue shall sing aloud of thy righteousness,” that is, proclaim,
sing and speak it forth with rejoicing and jumping. And Ps. 119, 171: ”Let my
lips utter praise”, like a boiling pot wells and bubbles forth.
18. The sixth fruit: they
follow with acts. For it is as
19. The seventh fruit is,
they freely confess and publicly preach the Word that was spoken to them
concerning this child, which is the highest work in the Christian life. In this
we are to risk our body and life, our wealth and honor. For to believe right
and live a good life quietly and with yourself is not attacking the wicked
spirit very hard; but when we go forth and publish the same abroad, confess,
preach and praise for the sake of the welfare of others, that he will not
permit. Therefore Luke adds here that the shepherds did not only come and see,
but they also preached about this child what they heard in the field, not only
before Mary and Joseph, but before everybody.
20. Do you not think
there were many who thought they were fools and insane people, in that they attempted,
as coarse and unschooled laymen, to speak of the angels' song and sermon? But
the shepherds, full of faith and joy cheerfully became fools in the eyes of men
for God's sake. A Christian also does the same. For God's Word must be
considered as foolishness and falsehood in this world.
21. The eighth fruit is
Christian liberty. This is bound by no work, but all works are alike to a
Christian as they come to his notice. For these shepherds run to no desert, put
on no hood, never shave their heads, never change clothing, time, food, drink
nor any external work, they return again to their sheep cots and there serve
their God. For a Christian character consists not in outward conduct, neither
does it change any one as to his outward calling or position, but as to his
inner state, that is, he possesses another heart, another mind, will and
impulse that does even the work, which any person without such a mind and will
does. For a Christian knows that all depends entirely upon faith; therefore he
goes, stands, eats, drinks, clothes himself, works and lives as an ordinary man
in his calling, so that one can not see his Christianity; as Christ says in
Luke 17,20-21: ”The Kingdom of God cometh not with observation; neither shall
they say, Lo, here! or, there! for lo the
22. Against this liberty
the pope and his spiritual offices contend with their laws and chosen dress,
food, prayers, sacred places and persons; they take themselves and every person
captive by their soul snares with which they filled the world, as St. Anthony
saw in a dream. For they thought it depended upon our nature and works that we
are saved. They call other people worldly, although they themselves are seven
fold more worldly, since all their affairs are the doings of man, concerning
which God has commanded nothing.
23. The ninth and last
fruit of the Word is praising and thanking. For we are not able to give God any
work or service for all the kindness and grace he bestows upon us, except
praise and thanks which also spring from the heart, and do not need many
organs, bells, and loud voices. Faith truly teaches such praise and thanks as
are here related of the shepherds, in that they returned to their flocks
glorifying and praising God. They are indeed contented, although they have not
become wealthier, although they are not more highly honored, although they do
not eat and drink better, and are not obliged to do their daily duties better.
24. See, in this Gospel
you have a picture of a true Christtian life, first according to its outward
character, so that it glitters outwardly not at all, or very little in the eyes
of the people, yea, is falsehood and the work of fools in the eyes of most
people; but inwardly it is nothing but light, joy and salvation. Hence we see
what the apostle means, when in Gat. 5, 22 he relates the fruits of the Spirit
and says: ”The fruits of the Spirit,” that is, the works of faith,” are love,
joy, peace, long-suffering, kindness, goodness, faithfulness, meekness,
self-control;” here there is no mention of persons, seasons, food, clothing,
places or like chosen works of human device as we see swarming in the life of
the Papists.
THE SPIRITUAL
INTERPRETATION OF THIS GOSPEL.
25. But what it is to
find Christ in such poverty, and what his swaddling clothes and manger signify,
are explained in the previous Gospel; that his poverty teaches how we should
find him in our neighbors, the lowliest and the most needy; and his swaddling
clothes are the holy Scriptures; that in actual life we should incline to the
needy; and in our studies and contemplative life only to the Scriptures; in
order that Christ alone may become the man of both lives and that he may
everywhere stand before us. We should shun the books of Aristotle, of the pope,
and of all men, or read them in a way that we do not seek the edification of
the soul in them; but with them make use of the time and this life, as one
teaches a trade or civil law. However it is not in vain that St. Luke places
Mary before Joseph and both of them before the child and says: ”And they found
both Mary and Joseph, and the babe lying in the manger.”
26. Now we said before,
Mary is the Christian church, Joseph, the servants of the church, as the
bishops and pastors should be if they preach the Gospel. Here the church is
preferred before the prelates of the church, as Christ also says in Luke 22,
26: ”He that is the greater among you, let him become as the younger,” although
that is now reversed; it is also no wonder, since they rejected the Gospel and
exalted the prattle of men. The Christian church retains now all the words of
God in her heart and ponders them, compares them with one another and with the
Scriptures. Therefore he who would find Christ must first find the Church. How
should we know where Christ and his faith were, if we did not know where his
believers are? And he who would know anything of Christ must not trust himself
nor build a bridge to heaven by his own reason; but he must go to the Church,
attend and ask her.
27. Now the Church is not
wood and stone, but the company of believing people; one must hold to them, and
see how they believe, live and teach; they surely have Christ in their midst.
For outside of the Christian church there is no truth, no Christ, no salvation.
28. From this it follows
that it is unsafe and false that the pope or a bishop wishes to have himself
alone believed, and that he poses as a master; for they all err and are
inclined to err. But their teaching should be subject to the congregation of
believers. The congregation should decide and judge what they teach; their
judgment should stand, in order that Mary may be found before Joseph, the
church be preferred to the preachers. For it was not Joseph but Mary who
retains the words in her heart, ponders them, gathers them together and
compares them. The apostle also taught this in 1. Cor. 14, 29-30 when he says:
”And let not the prophets speak by two or three, and let the others discern.
But if a revelation be made to another sitting by, let the first keep silence.”
29. But at present the
pope and his followers have become tyrants, have reversed this Christian, godly
and apostolic order, established an entirely heathen and Pythagorian order of
things, that they may say, lulaffen and alfenzen, that is, they talk silly about
whatever they wish. No one criticises them, no one will oppose them, no one
tells them to be quiet. And in this way they have quenched the Spirit so that
among them one finds neither Mary, nor Joseph nor Christ; nothing but the rats,
mice, vipers and serpents of their poisonous doctrines and hypocrisy.
30. This is not a Gospel
of strife; for it teaches Christian morals and works, it does not clearly and
publicly establish the different articles of faith. Although in its spiritual
teachings, (mysteriis), as has been shown, it is strong enough; but the
spiritual teachings (mysteria) do not strive and contend. There must be clear,
public, passages that plainly publish the articles of our faith.
CHRISTMAS MORNING
SERVICE.
THIRD CHRISTMAS SERMON
HEBREWS
1:1-12.
Hebrews
1:1-12
God, having
of old time spoken unto the fathers in the prophets by divers portions (at
sundry times) and in divers manners, hath at the end of these days spoken unto
us in his Son, whom he appointed heir of all things, through whom also he made
the worlds; who being the effulgence of his glory, and the very image of his
substance, and upholding all things by the word of his power, when he had made
purification of sins, sat down on the right hand of the Majesty on high; having
become by so much better than the angels, as he hath inherited a more excellent
name than they. For unto which of the angels said he at any time, Thou art my
Son, This day have I begotten thee? and again, I will
be to him a Father, And he shall be to me a Son? And when he again bringeth in
the firstborn into the world he saith, And let all the
angels of God worship him. And of the angels he saith, Who maketh his angels
winds, And his ministers a flame of fire but of the Son he saith, Thy throne, O
God, is for ever and ever; And the scepter of uprightness is the scepter of thy
kingdom. Thou hast loved righteousness, and hated iniquity, Therefore God, thy
God, hath anointed thee With the oil of gladness above
thy fellows. And, Thou, Lord, in the beginning didst lay the foundation of the
earth, And the heavens are the works of thy hands: They shall perish; but thou
continuest: And they all shall wax old as doth a garment; And as a mantle shalt
thou roll them up, As a garment, and they shall be changed: But thou art the
same, And thy years shall not fail.
THE
DIVINITY OF CHRIST
1. This is a strong, forcible, noble
epistle, preeminently and emphatically teaching the great article of faith
concerning the Godhead, or the divinity of Christ. The presumption that it was
not written by Paul is somewhat plausible, because the style is unusually ornamental
for him. Some are of the opinion it was written by Luke; others by Apollos,
whom Luke represents as “mighty in the Scriptures,” opposing the Jews. Acts
18:24 and 28. Certain it is, no epistle enforces the
Scriptures with greater power than does this. Hence it is evident the author
was an eminent apostolic individual, whoever he was. Now, the object of the
epistle is to establish and promote faith in the divinity of Christ, and, as
already stated, scarce any portion of the Bible more strongly enforces this
article of our creed. We must, therefore, confine ourselves to its words and
treat it in regular order, item by item.
2. In the first place, it was the
apostle’s design to bring the Jews to the Christian faith. As we shall learn,
he presses them so closely they cannot deny that Christ is true God. Now, if he is God and the Son of God, and if he himself has spoken
unto us and suffered for us, justice necessarily demands our faith. We
have much more reason to believe in him than had the fathers who in time past
believed when God spoke simply through the prophets.
3. Paul contrasts the ancient
preachers and disciples with those of later times. The prophets and Christ are
the preachers, the fathers and ourselves the
disciples. The Son, the Lord himself, speaks unto us; his servants the prophets
spoke unto the fathers. If the fathers believed the servants, how much more
readily would they have believed the Lord himself! And if we believe not the
Lord, how much more reluctant would we have been to believe the servants! Thus
he makes one condition argue for the other: our unbelief contrasted with the
faith of the Fathers is an awful disgrace; again, the faith of the fathers in
contrast with our unbelief is deserving of very great honor. Our disgrace is yet
greater when we recall the fact that God spoke to the fathers, not only once,
but at different times, and not only in one way, but in different ways; and yet
they always believed; while we are not induced by their example to believe,
even in one instance, the message of the Lord himself. Observe, Paul proceeds
with a powerful discourse in the effort to convert the Jews, yet the attempt
avails nothing.
“By divers portions (at sundry times) and in
divers manners,”
4. To me the particular and unlike
meaning of these two phrases is this: “By divers
portions” implies the succession of many prophets, and that all prophecies were
not made through one man nor at one time; “in divers manners” signifies that
through each individual prophet, to say nothing of the many, God spoke in
different ways at different times. For instance, at times he expressed himself
in plain, definite terms; and at other times figuratively or through visions. Ezekiel
portrayed the four evangelists by the four beasts. Isaiah sometimes clearly
states that Christ shall be a king; at other times he alludes to him as a rod
and a branch from the stem of Jesse; again, as excellent fruit of the earth.
5. Thus the prophets speak of Christ
in “divers manners.” This latter phrase, moreover, may
also be understood as implying that God spoke in various ways when he gave the
people of
6. How beautifully and gently the
apostle invites and persuades the Jews when he reminds them of the fathers and
the prophets, and of God himself! They had unbounded confidence in the record
of these as they were in time past. But now they will not believe in God. They
will not take to heart the fact of his speaking to the fathers, not once only,
but often; not in one way, but in different ways. Yet they know well, and must
confess that such was the case. They will not believe him now when he speaks at
another time and in another way – a way he never before employed nor will
again. The manner of speaking they ardently desire,
will never be granted. God has never yet, not even in former time, spoken in a
manner designated by them. That would be but to obstruct faith and frustrate
God’s design. We must leave to him the time, person and manner of speaking, and
be concerned only about faith.
7. The phrase “at the end of these
days” is significant. From now to the end no other manner of preaching is to be
adopted. This is the last time he purposes to speak, and the last method he
will employ. He has commanded – left on record – that
this Word, and only this, is to be preached until the end. Paul says ( 1 Corinthians 11:26): “For as often as ye eat this bread,
and drink the cup, ye proclaim the Lord’s death till he come.” He also arrests
their expectation when he says “in these days;” they are not to look for other
days to come. The clays when he speaks for the last time and in the last manner
are already at hand.
8. Here Paul begins to extol Christ,
the last teacher, speaker and apostle: with forcible and well-grounded
Scriptural evidence he shows Christ as the real Son of God and Lord over all. We
must first learn to truly understand the character of Christ,
that he exists in a twofold nature – divine and human. This is a point
where many err. Sometimes it is to manufacture fables from his words. Men apply
to the divine nature the sayings really uttered with reference to his humanity;
thus are they deluded by certain passages of Scripture. It is of the utmost
importance first to determine which of the statements concerning Christ pertain
to his divine nature and which to his human side. This settled, all else will
be easily plain.
9. But first we must answer the
inquiry liable to be made, “If the voice of God today is the last message, why
is it said that Elijah and Enoch shall come, opposing Antichrist?” I answer:
Concerning the advent of Elijah, I hold that he will not come in a physical
manner. [As to the coming of Elijah I am suspended between heaven and earth,
but I am inclined to believe it will not take place bodily. However, I will not
contend hard against the other view. Each may believe or not believe it, as he
likes. Editions, A, C, D, E.] I well know
10. This view is demanded by the
fact that immediately after his reference to the coming and office of Elijah,
Christ speaks of his own sufferings: “It is written of the Son of man, that he
must suffer many things, and be set at naught.” If this prophecy concerning
Christ was to be fulfilled after the coming of Elijah, then certainly Elijah
must have already come. I know of nothing more to expect concerning the coming
of Elijah unless it might be that his spirit will be manifest again in the
power of the Word of God, as now seems probable. For I have no longer any doubt
that the Pope, with the Turks, is Antichrist, whatever you may believe.
11. To return to Christ: We assert
it is essential firmly to believe Christ true God and true man; and that the
Scriptures – including Christ’s own words – sometimes have reference to the
divine nature of Christ and at other times to his human nature. For instance,
the declaration ( John 8:58), “Before Abraham was born, I am,” relates to his
divinity; but the statement ( Matthew 20:23), “To sit on my right hand, and on
my left hand, is not mine to give,” recognizes his humanity, which could not
help itself even on the cross. Yet some expounders have desired here to show
their great skill by abstruse interpretations made to oppose the here tics. It
is his human nature that says: “The Father is greater than I.” John 14:28.
Also: “How often would I have gathered thy children together, even as a hen
gathereth her chickens under her wings.” Matthew
23:37. Again, the passage ( Mark 13:32) reading, “Of that day or that hour
knoweth no one, not even the angels in heaven, neither the Son, but the
Father,” has reference to the man Christ.
12. The explanation which some have
made, “The Son knew not; that is, he did not choose to reveal,” is superfluous.
What is the advantage of that addition? The humanity of Christ, like that of
any other holy mortal man, did not, at every moment, consider and utter, did
not desire and note, how some made him a man with almighty power; they
improperly combine the two natures and their operation. As he did not always
see, hear and feel all things, so likewise he did not at every moment
contemplate in his heart every matter; he recognized things as God moved him to
do, as he brought them before him. Being filled with grace and wisdom, he was
able to judge and to teach as occasion demanded; the Godhead, who alone sees
and knows all things, was personally present in him. Finally: All reference in
the Scriptures to the humiliation and exaltation of Christ must be understood
of the man; for the divine nature can neither be humiliated nor exalted.
“Whom he appointed heir of all
things.”
13. These words refer to Christ’s
human nature. We must believe in his supremacy in that respect as well as in
his divinity. All creatures are subservient to the man Christ. As God, he
creates all As man, he creates nothing, yet all
creation is subject to him. David says ( Psalm 8:6),
“Thou hast put all things under his feet.”
14. Christ is our Lord and our God. As
God, he creates us; as Lord, we serve him and he rules over us. The apostle
refers to him in this epistle as true God, and also Lord over all. Though
having two different natures, he is one person. What Christ does and suffers,
essentially God does and suffers. In this case only one nature is involved. To
illustrate: I speak of a “wounded man” when but a single limb is injured. The
soul is not wounded, nor is the body as a whole; only a part of the body. But I
speak as! do because body and soul constitute one
person. Now, as I must recognize a difference between body and soul when! speak, so must I recognize the two natures of Christ. Again:
It is not a misstatement if in the night I say I have no knowledge of the sun,
when at the same time! have a thorough mental
knowledge of it; for I have no physical vision. Similarly, Christ knows nothing
concerning the last day, and at the same time has full knowledge of it.
“Through whom also he made the worlds.”
15. Observe, by this same Son who in
his human nature is “appointed heir of all things” – by him as God, the worlds
were made. He is but one person, yet with two natures of unlike operation. There
is one Christ, of two natures. The terms Paul here employs are in recognition
of Christ’s highest nature. Now, the apostle plainly speaks of the Son who is
appointed heir when he says that by him the world is made. If everything is
made by him, he could not himself have been created. Consequently, it is plain
that he is true God. For anything not created and yet existing must be God,
Again, whatsoever is made must be a creature and cannot be God; for it does not
exist of itself but derives its existence from its Creator. Now, all things are
made by Christ, and he is not created. Hence he must have his existence from
himself; not from any creature nor any creator.
16. Furthermore, if he is a Son he
is not alone, his existence necessitates a Father. Through the Son God made the
world, but God cannot himself be that Son. Consequently there must be two
distinct persons, the Father and the Son, yet (because) the divine nature is
only one; for there cannot be more than one God. Conclusively, then, Christ
with the Father is true God. In one divine substance with him, he is Creator
and Maker of the world. The only difference is, one is
the Son and the other the Father. And Christ is not created by the Father, as
the world was created; essentially he was begotten in eternity. Nor is he
inferior to the Father. He is the same in every respect except that he is
begotten of the Father, and the Father not begotten of him.
17. If these things are beyond the
grasp of our reason, reason must surrender as a captive to these and like
Scripture words, and believe. Could we comprehend this mystery by human reason,
there would be no faith. Clearly enough, the words, “Through whom also he made
the worlds,” make mentions of two Beings. And it is not less clear that the
uncreated one through whom all things were made, also
must be God. Just how this can be, the Scriptures do not teach. It must be
received by faith. The Scriptures speak after this fashion: “The world is
created through Christ, by the Father, in the Holy Spirit”; and though the
meaning is not wholly clear, and easy of comprehension, there is good reason
for the language. It is employed more by way of intimation than explanation –
to imply that the Father derives not his substance from the Son, but the Son
from the Father; and that the latter is the first original person in the
Godhead. In the statement that the Father made the world through Christ, not
Christ through the Father, the intent is to teach the Father’s title to the
first person; he from whom, through Christ, all things have existence. John
speaks in the same way ( John 1:3), “All things were
made through him.” And Paul again ( Colossians 1:16),
“All things have been created through him, and unto him;” and ( Romans 11:36),
“For of him, and through him, and unto him, are all things.
18. Note the aptness of the language
where Christ is termed an “heir,” in reference to his humanity. For who should
be more entitled to inherit the estate of God than his Son? He with the Father
created it – created all creatures. But Christ is man and Son, and because of
his Sonship he inherits; in both natures is he Son. But as to the origin of the
apostle’s particular language, we shall learn that in the Gospel.
“Who being the effulgence [brightness] of his
glory and the very image of his substance [person].”
19. Paul uses these figures to
express with all possible clearness the fact that Christ is a person distinct
from the Father, yet one, real, true God. But the German and Latin words are
not just equivalent to the Greek terms employed by the apostle. The apostle
speaks of Christ as the effulgence proceeding from the glory of the Father. Just
as the illumination of the morning sun, the sun’s vital substance, is not a
part of the effulgence, but the whole effulgence of the whole sun, proceeding
from the sun and yet inherent in it. By the figure, “the effulgence of his
glory,” is conveyed as in a word the birth of the Son, the unity of his nature
and the Father’s, and the distinction of the persons. Christ, without limit of
time, is eternally begotten of the Father, and ever proceeds, with that
unweariedness represented by the sun in the morning rather than at midday or
evening. But Christ is not the person of the Father, as the effulgence is not
the sun. He is with and in the Father; not existing before nor
after, but co-eternal with him and a part of him, as the effulgence is with and
a part of the sun.
20. The apostle terms the Father’s
effulgence “Doxa,” (glory) properly implying honor or glory. Therefore the
divine nature is unqualified glory and honor, having all in itself and deriving
nothing from another. It has the right to boast of and glory in itself. Now,
Paul says Christ is complete light, the full effulgence of God’s honor. That
is, he too has in himself the unlimited Godhead and has equal right with the
Father to boast and glory. The only exception is, he
derives his authority from the Father and not the Father from him. He is the
effulgence proceeding from the paternal honor, he is God begotten and not God
begetting, yet God complete and perfect as the Father is.
21. The Scriptures, you will observe,
do not so speak of the saints, though they are also an honor to God; that is,
they were created for his honor. But Paul says Christ is the brightness of the
paternal honor; the words force the conclusion that the brightness constitutes
the Father’s honor, else it would not be the
effulgence of his honor. But what shall I say by way of explanation? These
words are more easily understood by the heart than explained by tongue or pen. They
are in themselves clearer than any commentary renders them, and in proportion
as they are explained are they obscured. The substance of the clause is this:
the whole Godhead is in Christ, and to him as to God all honor
is due; yet he does not derive his Godhood from himself, but from the Father. The
apostle implies two persons but one God; for the Holy Spirit is not mentioned
here. When we have advanced far enough to comprehend two persons existent in
one God, we will readily believe in the third person.
22. In the other figure the apostle
styles Christ an image or sign of the substance of God. Despite its clearness I
still claim the privilege of speaking plainly and clearly. An image created
after the likeness of a person is not an image of the substance or nature of
that person. It is not a being; it is mere stone or wood. It is an image formed
from stone or wood substance in the likeness of man. But if I could handle the
substance of the person as the potter handles clay and make therewith an image
of the individual which should also perfectly contain his substance or nature,
that would, as you perceive, be an essential image, or a likeness of the human
substance. But such would be a creature. An image necessarily is constructed
from a different substance than the thing imaged, and differs in nature. Here
the Son is such an image of the Father substance, that the Father’s substance
is the image itself. If we may so express it, the image is made from the
Father’s substance. The image is not only like the Father resembling him, but
fully contains his whole substance and nature; as it may be said of “the
effulgence of his glory,” that the effulgence is constituted of the glory, and
not only like it but embodying it perfectly, making the effulgence and the
glory identical.
23. Now notice, as I say an image of
man is formed of wood or stone, so I say Christ is a divine image: as truly as
the former is but a material image, so truly is the latter God. Paul calls
Christ the image of the living and invisible God. In the wooden image, this
perfection is lacking. Though a wooden image, it is not an image of the wood
but of an individual; it does not represent the wood, but the individual. Though
the individual be faithfully reproduced in the wood, yet he himself is not
wood; his substance is something different from the substance imaging him. In
all cases the image differs in substance from the person imaged. It is
impossible to furnish an image actually the substance of the individual. But in
this verse we have an image and one imaged who are identical in substance,
except that the Father is not an image. The Father is not fashioned from nor like the Son; but the Son from the Father, and is like
the Father, in one simple, truly divine substance with him.
24. Such perfection is also wanting
in the sun and its effulgence. The sun has its own splendor, and the same is
true of its effulgence, but the effulgence derives its splendor from the sun. But
in the figure before us, effulgence is splendor; of the splendor, if we may so
speak, the effulgence is constituted. The splendor is essentially and perfectly
the effulgence itself, with this difference that the effulgence has not its
origin in itself but in the paternal splendor.
25. You will notice the verse is
even now clearer than the explanation. “The image of his substance,” “the
effulgence of his glory” – these Paul’s sayings are clear enough. The tongue
should be silent here to allow the heart to reflect. The Hebrew mode of
speaking is thus: “Pauperes sanctorum, i. pauperes sancti; Virtus Dei, i.
virtus Deus; Sic, character substantiae, 1 character substantia, subsistens et
impsemet Deus; Sic, splendor gloriae, i. splendor gloria ipsa.” Latin scholars
may easily comprehend this, but for the Germans and the common people it
suffices to call the likeness made from gold an image of gold. Similarly, they
are to call Christ an image of God the Father because he is wholly of God in
character, and there is no God beside him, though at the same time his Godhead
and image have origin from the Father as the first person; but the two are one
God. This is not true of creatures. The golden image represents not a golden
nature, but the wholly different nature of the individual Though
it is a golden image, it does not image the nature of gold. Another image is
necessary to represent the nature of gold; as, for instance, a golden color, or
something else not truly gold. But in our text the image is also the substance
of the imaged, and no other image is requisite than its own substance. It is
faith that is called for here and not keen speculation. The words are clear
enough; they are positive and forcible. He who will
not in them recognize the divinity of Christ, will not recognize it in any way.
Christ is not here termed a common image in the ordinary sense of the word; the
word used is “Character” – an image more characteristic than a portrait or any
other likeness. Again, he is called “Apaugasma” – an actual brightness
resembling nothing but the glory from which it proceeds.
“And upholding all things by the
word of his power.”
26. For a
third time Christ is represented as God. First, it is stated that the worlds
were made by him; second, he is called the brightness and the image of God; and
here he upholds all things. If he upholds all, he is not himself upheld. He is
supreme, hence he must be God. To uphold all things is to support and maintain
them. Not only are all things made by him, as stated in the preceding verse,
but they are perpetuated and preserved by him. As Paul says in Colossians 1:17:
“In him all things consist.” The word “upholding” is well chosen. Christ
neither coerces nor restrains nor disturbs the peace; he gently sustains,
permitting all creatures to enjoy his tender goodness. As it
is written in the Wisdom of Solomon, Song of Solomon 8:1: “Wisdom reacheth from
one end to another mightily; and sweetly doth she order all things.”
27. I am not fully decided as to the
intent of the phrase “by the word of his power.” Were these the words of
uninspired man, I would think the writer in error; for Christ is himself the
Word, as the Gospel teaches, and acts in obedience to no word. Did they refer
to the person of the Father, it would be perfect harmony with the Scripture
teaching; for the Father made all things through his Word and upholds them in
that Word. As said in Psalm 33:6, “By the word of Jehovah were the heavens
made.”
28. I withhold my view to give place
to another and better one. I merely venture the opinion that the apostle’s
purpose in this manner of speaking may be to emphasize the unity of the persons
in one Godhead. Since they are one God, we may
understand here reference to the Father; God’s action is the action of each of
the three persons. God upholds all things by his Word; Christ, or the Word here
mentioned, is really God.
29. There are other places in the Scriptures
where we have a sudden change of person. For instance, Psalm 2:6-7: “Yet have I
set my king upon my holy hill of Zion. I will tell of the decree: Jehovah said
unto me, Thou art my Son.” There the first verse represents the Father speaking
concerning the Son: and the second verse, the Son concerning the Father. The
reason for the sudden change of persons in this brief passage is, the two persons are one God. It may be that when our text
declares that one is the image of God, the reference is to Christ; and that
when it states one upholds all things by his word, reference is to the Father,
no designation being made because the two are one God without distinction.
30. If this is not a satisfactory
conclusion, we might regard the expression in this light: we might understand
the term “word” as having somewhat the significance of an event or act. For
instance, in the Gospel ( Luke 2:15) we read of the
shepherds saying: “Let us now go even unto
“When he had by himself made
purification of our sins.”
31. Here the apostle touches upon
the Gospel proper. Whatever we may be taught concerning Christ is without
significance to ourselves until we learn we are the beneficiaries of the
doctrine. What would be the advantage to us of preaching were it designed alone
for Christ’s benefit? The fact is, these words concern
only us; they have to do with our salvation. Let us, then, joyfully listen. The
language is incomparably beautiful, telling that the supreme Christ, the heir
of all things, the effulgence of God’s glory and the image of his substance;
who upholds all things, not by extraneous power, not with assistance, but by
his own power, his own act; who, in short, is all in all – that he has come to
serve us, has poured out his love for us and made purification for our sins.
32. The apostle says “our,” “our
sins;” not his own sin, not the sins of unbelievers. Purification is not for,
and cannot profit, him who does not believe. Nor did Christ effect the
cleansing by our free-will, our reason or power, our works, our contrition or
repentance, these all being worthless in the sight of God’, he effects it by
himself. And how? By taking our sins upon himself on
the holy cross, as Isaiah 53:6 tells us.
33. But even this answer does not
sufficiently explain how he cleanses us “by himself.” To go further: When we
accept him, when we believe he has purified us, he dwells within us because of,
and by, our faith, daily continuing to cleanse us by his own operation; and
nothing apart from Christ in any way contributes to the purification of our
sins. Note, he does not dwell in us, nor work our cleansing through himself, by any other way than in and through our faith.
34. Hearken, then, ye deceivers of
the world and blind leaders of the blind; ye Pope, ye bishops, priests, monks,
learned and idle talkers; who teach the purification of sins by human
achievements, and that satisfaction for sins may be made by men; who issue
indulgences and vend devised purifications of sins. Listen to the teaching
here: Purification of sins is not effected by human effort, but solely in
Christ and through himself. Christ is communicated to us, not through any work
of ours, but through faith alone, as Paul teaches in Ephesians 3:17 that
“Christ dwells in your hearts through faith.” Plainly, then, the purification
of sins is faith, and he who believes that Christ has purged his sins,
unquestionably is cleansed through that faith and in no other way. Appropriate,
then, is Peter’s expression in Acts 15:9, “cleasing their hearts by faith.”
35. Having once possessed faith, and
purification being effected in us by Christ, we are then to perform good works,
hating our sins and repenting of them. Under these conditions our works are
really good. Before faith is present, they avail naught; rather they induce
false confidence and trust. So heinous an evil are our sins, and so enormous is
the cost of their purification, it was necessary that one exalted as we here
read Christ was, must intervene to purge them by himself. What could the poor,
vain attempts of us who are creatures, and besides sinful, feeble, corrupt
creatures, accomplish where the demand was of such magnitude? One might as
reasonably presume to burn heaven and earth with an extinguished brand. Our
sins can be expiated only by a price commensurate with the God they offend.
“Sat down on the right hand of the Majesty on
high; having become by so much better than the angels, as he hath inherited a
more excellent name than they.”
36. This statement refers to the
human nature of Christ wherein he effected the purification of our sins; at the
same time it is true the cleansing was an achievement of the Son of God. We
must not, in making distinction of natures, try to make a distinction of
persons. Again, we may truly say the Son of God sits on the right hand of the
Majesty, though the passage is to be accepted only in the human sense, for in
his divine nature he is himself the only Majesty, in unity with the Father,
upon whose right hand he sits. But we will abandon these comments which but
obscure, and keep to the clearer language of the text.
37. To “sit on the right hand of the
Majesty” certainly implies a likeness to that Majesty. Wherever it is said that
Christ sits at the right hand of God, there is fundamentally established his
title to true God; for no one but God himself is like God. So, to say that the
man Christ sits on the right hand of God is equivalent to saying he is true
God. Psalm 110:1 declares, “Jehovah saith unto my Lord, Sit thou at my right
hand.” That is, Jehovah said to Christ the man: Be like me; in other words,
Thou shalt be recognized not simply as man but as God. It is with this thought
the apostle cites the psalmist. Again, it is written ( Psalm
8:6), “Thou hast put all things under his feet.” That is, Thou hast made him
equal with thyself. Not that Christ was not God until all
things were put under his feet. But his humanity was not yet God and
equal with God. For as soon as he began to be man, he began to be God. The
Scriptures refer to Christ in terms more appropriately significant than we are
accustomed to use. So far at times is the person lost sight of in the nature,
or the natures so strongly distinguished, few rightly comprehend the words. I
have myself frequently erred in passages of this character, attributing to the
nature that which concerns the person, and vice versa. In Philippians 2:6-8 we
read: “Who, existing in the form of God, counted not the being on an equality
with God a thing to be grasped, but emptied himself, taking the form of a
servant, being made in the likeness of men; and being found in fashion as a
man.” This passage, however, is obscure.
38. To return to our text: Note, the
apostle now begins to cite the Old Testament for Scripture testimony that
Christ is God. Up to this time he has given us his own views and used his own
language, based on his interpretations of Scripture. He has told us Christ is
far superior to the angels for he has become God and has by inheritance
obtained a more excellent name than they. His whole design is to show the man
Christ, becoming God, being recognized and glorified as God.
“For unto which of the angels said he at any
time, Thou art my Son, this day have I begotten thee?”
39. This quotation is from the
Second Psalm ( Psalm 2). To make plainer the apostle’s
allusion to Christ, we cite the entire Psalm, as follows: “Why do the nations rage, and the peoples meditate a vain thing? The kings of
the earth set themselves, and the rulers take counsel together, against
Jehovah, and against his anointed, saying, Let us break their bonds asunder,
and cast away their cords from us. He that sitteth in the heavens will laugh:
the Lord will have them in derision. Then will he speak unto them in his wrath,
and vex them in his sore displeasure: Yet I have set my king upon my holy hill
of Zion. I will tell of the decree: Jehovah said unto me, Thou art my son; this
day have I begotten thee. Ask of me, and I will give thee the nations for thine
inheritance, and the uttermost parts of the earth for thy possession. Thou
shalt break them with a rod of iron; thou shalt dash them in pieces like a
potter’s vessel. Now therefore be wise, O ye kings: be
instructed, ye judges of the earth. Serve Jehovah with fear, and rejoice with
trembling. Kiss the son, lest he be angry, and ye
perish in the way, for his wrath will soon be kindled. Blessed are all they
that take refuge in him.”
40. We see plainly, the reference
here is to Christ, against whom raged the Jews, with
Pilate, Herod and the chief priests. To Christ, God says, “Thou art my Son.”
41. The Jews endeavor to evade this
passage of the apostle by introducing wild interpretations. Unable to deny that
the Psalm refers to a coming king and anointed one – or Christ, as “anointed”
implies – they assert the allusion is to David, who was also a Christ. For they
term all kings “messiahs” or “christs” – anointed ones. But their position will
not hold. David never inherited the heathen, nor did his kingdom extend to the
uttermost parts of the earth, as recorded of the king mentioned in the Psalm. Again,
in no instance in the Scriptures is it said to any man, “Thou art my Son.”
42. Even when the Jews do admit the
Psalm’s allusion to the Messiah they resort to two evasions. They maintain he
is yet to come, that Jesus Christ is not the Messiah. Further, that despite
being called the Son of God, he is not God. For, they say, it is written of the
children of God in general ( Psalm 82:6): “I said, Ye are gods, and all of you
sons of the Most High”; and many times in the Scriptures the saints are called
the children of God ( Genesis 6:2; Psalm 89:27; Matthew 5:45; 1 John 3:2);
Paul, too, in various places calls us children of God, and we in return call
him Father, as in the Lord’s Prayer.
43. How shall we reply to them? Shall
we leave the apostle unsustained, as if he had not given good, clear Scripture
proof? To do so would be unjust. In the first place, we have the testimony of
experience that Jesus is he of whom the Psalm speaks; in Christ the prophecy is
fulfilled and become history. He was persecuted by kings and rulers. They
sought to destroy him and only brought derision upon themselves in the attempt.
They were themselves destroyed, as the Psalm says. Throughout the world Christ
is recognized Lord. No king, before nor since, has ruled or can rule in equal
extent. Now, if in Christ the Psalm is fulfilled, it cannot be made to refer to
any other.
44. Admitting the saints are called
“gods” and “the children of God,” the apostle’s reasoning based on the fact
that nowhere is it said to any angel, much less to any man, “Thou art my Son,”
sufficiently proves that Christ is God. He must be peculiarly God’s Son, having
a relation unshared by men and angels. The fact that God does
not include him among other sons but especially distinguishes him, indicates
his superiority. He cannot be superior to angels without being true God,
for angels are the highest order of beings.
45. Further, God begets all other
children through some agency. For instance, James 1:18: “Of his own will he
brought us forth by the word of truth.” Angels are not begotten, but are
created. The Son, however, God did not create; he begot him through himself. He
says: “I, myself – by myself I have begotten thee this day.” Such language is
not employed with reference to any other. This personal bringing forth of a
single Being embraces a natural birth. True, God says of Solomon ( 1 Chronicles 22:10), “He shall be my son;” but he does not
make to him the personal declaration, “Thou art my Son, this day have I
begotten thee.” David begat Solomon, but the one referred to was begotten by
God alone.
46. Again, God says “this day;” that
is, in eternity. Natural birth cannot be effected in a
day, as witness the human species as well as the animals. To specify concerning
this particular birth, God adds “this day.” He begets his Son instantaneously –
eternally; begetting and bringing forth are simultaneous. God does not say, “I
begat thee a year ago;” it is now – “Thou art my Son, I have begotten thee.” Essentially,
then, it is a transcendental birth, a birth of an exalted nature and
incomprehensible to man.
47. According to Hosea 11:1, God
says he called his son out of
48. Mark you, so much emphasis does
the apostle lay upon Scriptural authority, we are under no obligation to accept
anything the Bible does not assert. Were not this true, his argument, “Unto
which of the angels said he at any time,” etc., would not be conclusive. The
Jews might say, “Notwithstanding God did not in the Scriptures make such
assertion to the angels, he may have otherwise asserted it; for the Scriptures
do not record everything.” Now, if in the purpose of God we are under no
obligation to accept anything not presented in the Scriptures, we are also to
reject all doctrines not taught therein.
49. This conclusion operates against
the presumption of the Pope and his followers, who shamelessly assert we must
accept more than the Scriptures present. They claim it is not conclusive
reasoning to say of a certain thing, “It is not in the Scriptures, therefore it
is not authentic.” They oppose the apostle’s teaching even to greater extent
than do the Jews, introducing their councils, teachers and high schools. Beware
of their error. Be certain you have full Scripture authority for all you
accept. Of whatever is not in the Scriptures, ask as does the apostle here,
“When did God ever assert it?”
“And again, I will be to him a Father, and he
shall be to me a Son.”
50. The Papists also impair the
force of this passage. Apparently the purpose of their teaching is but to
weaken the point of the Scriptures. They assert the verse has two meanings:
first, it refers to Solomon as a figure of Christ; second, to Christ directly. But
to admit the Scriptures to be of uncertain meaning would be immediately to make
them not conclusive. The Jews might maintain that reference is to Solomon
primarily. Then the apostle apparently would be overthrown and would establish
nothing. So we should firmly hold that Christ alone is here spoken of, even as
the preceding verse presents a Son peculiar and above all other sons. If the
word was not spoken to angels, much less was it to Solomon. The apostle says
this Son has obtained a more excellent name than the angels; therefore, by no
means can the reference be to Solomon.
51. We are not to be content merely
to accept the apostle’s statement; we are under obligation to show how he
clearly and conclusively establishes his position. Know, then, he cites 2
Samuel 7:14 and Psalm 89:26. The books named are prophetic. In the passages
adduced the reference is to Christ alone; not to Solomon. But in 1 Chronicles
22:10, a historical book, reference is had to Solomon alone: “He shall be my
son, and I will be his father.” Even the Jews admit the true Christ is alluded
to in Psalm 89:26-27: “He shall cry unto me, Thou art my Father, my God, and
the rock of my salvation. I also will make him my first-born, the highest of
the kings of the earth.” Likewise is the reference to Christ in verse 6: “Who
among the sons of the mighty is like unto Jehovah [the Lord]?” The meaning is:
Among the sons of God is one who is God, and no one is like unto the Lord.
52. Though the passages in 2 Samuel
and 1 Chronicles are in harmony, yet such are the circumstances forming the
setting in the first passage, the word cannot be understood to refer to
Solomon. The two texts must be two different declarations to David, one
concerning Christ and one concerning Solomon. In the first instance ( Psalm 7:12), God says to David: “When thy days are
fulfilled, and thou shalt sleep with thy fathers, I will set up thy seed after
thee, that shall proceed out of thy bowels.”
53. Now, Solomon was not set up king
subsequent to David’s death, but while David yet lived. 1 Kings 1:30ff. David
well knew the declaration was made concerning Christ. It is for that reason he
expressed heartfelt praise to God, saying ( 2 Samuel
7:19): “O Lord Jehovah, thou hast spoken also of thy servant’s house for a
great while to come.” While he himself lived, David ordained Solomon his
successor. He says ( Chronicles 22:8-10): “The word of
Jehovah came to me saying... A son shall be born to thee, who shall be a man of
rest... He shall build a house for my name;” not thou who “hast shed blood
abundantly.” In the passage from Samuel nothing is said about the shedding of
blood. There God says he will build a house for David. Further argument for the
idea advanced is found in the fact that in 2 Samuel 7:14-15 God freely
unqualifiedly promises: “If he commit iniquity, I will chasten him with the rod
of men, and with the stripes of the children of men; but my lovingkindness
shall not depart from him.” He freely promises his grace for the things so
bitterly bewailed in Psalm 89.
54. As Psalm 132:12 shows, the
promise made concerning Solomon is made only upon the condition, “If thy
children will keep my covenant,” etc. This David indicates in 1 Kings 2:4, and
God makes it known to Solomon in the following chapter, verse 14. The passage
from Samuel, then, should be understood particularly to refer to Christ, but
not that from Chronicles. This is clearly and conclusively proven.
“And when he again bringeth in the firstborn
into the world he saith, And let all the angels of God worship
him.”
55. Here we have cited a third
passage from Psalm 97 ( Psalm 97:7), which clearly
speaks of the
56. Experience and its fulfillment
explain this Psalm. It was completely fulfilled in Christ. He is preached in
all the world and reigns in the
57. The author of the epistle
practically says. “I grant God has other sons, but it is the first-born son
whom he brings into the world a king and whom the
angels worship, which the angels would not do, nor would be commanded to do,
were he not true God.”
58. True, we read of David and many
others being worshiped, but not by angels. No angel ever yet adored any but
God. This passage proves that he whom angels reverence must be God. For since
even men worship on earth only what is superior to themselves,
and with angels only God is superior, that king whom ministers herald in the
world and angels worship must be God. That the apostle does not cite the whole
Psalm literally is of no significance. The language of the Psalm is: “Worship
him, all ye gods,” while the apostle says, “Let all the angels of God worship
him.” The meaning, however, is the same. The thought is of future action – the
angels shall worship him. If so, he must be God. The angels are his, though he
is himself man. Note, however, in the Hebrew the passage reads: “Worship him,
all ye ‘Elohim’; that is, all ye gods. The term is given to angels,
and to saints in general, because they are the children of God.
“And of the angels he saith, Who maketh his angels winds [spirits], and his ministers a flame of fire.”
59. The apostle’s intent here is to
show that in the Scriptures the angels are not spoken of in terms that make
possible a reference to them in the statements, “Thou art my Son,” “He shall be
my Son,” “All the angels shall worship him.” They are simply appointed
messengers sent forth of God into the world. Although to them he has committed
much, he does not constitute any among them Lord; they are characterized as
wind and a flame of fire. He terms them “spirits,” “winds” and “a flame of
fire” because in such form do they execute his bidding, moving with the ease
and swiftness of the wind, and having the brilliance of lightning or a flame of
fire, as much Scriptural evidence testifies. Yet no one of them is withal Lord
of the world and heralded everywhere in the manner the king here mentioned is
proclaimed Lord over all things. Even the Jews must confess that.
“But of the Son he saith, Thy throne, O God, is
for ever and ever; and the scepter of uprightness is the scepter of thy
kingdom. Thou hast loved righteousness, and hated iniquity; therefore God, thy
God, hath anointed thee with the oil of gladness above thy fellows.”
60. This fourth quotation is from
Psalm 45:6-7. To me it most clearly and forcibly proves Christ to be God. Even
the Jews cannot oppose that interpretation. Let us consider: In the first
place, it is universally acknowledged the Psalm refers to Christ, even were we
to grant he is yet to come, as the Jews erroneously presume. In the second
place, the first sentence, “Thy throne, O God, is for ever and ever,”
necessarily relates to the true God to whom throne and government belong. Though saints are sometimes termed “gods,” as we learned from Psalm
82:1, yet government and throne are the prerogative of none but the one true
and actual God. Is not this indisputably plain? So, then, this God upon
the throne who reigns eternally is our true God.
61. Then the succeeding sentence is
spoken of the same God: “Thou hast loved uprightness... therefore God, even thy
God, hath anointed thee…above thy fellows.” What is implied? That
the God upon the everlasting throne, who reigns eternally, is anointed by his
God above all his fellows. He who here anoints must certainly be the true
God; and also the anointed must be actual God because of his throne and eternal
reign. Now, God does not anoint himself; the anointed is subordinate to the one
anointing. “To anoint” here implies, to infuse the Holy Spirit, with his
graces; something to be exercised only upon a creature.
62. Note that indisputably the first
part of the passage makes the king in question true God, and the latter part
true man. In his humanity he has fellows, for he is the head of all believers,
and they are partakers of the Spirit he possesses abundantly and above all
others. But in his divinity he has no fellows; for there is only one God – one
God but not one person. The passage forces the conclusion that there are two
persons, one who reigns and another who anoints and whose divinity will not
admit of his being himself anointed. Hence we must conclude the King is the Son
of God; his title is ascribed because he is God. His eternal throne is the
kingdom introduced after Christ’s ascension. Yet he has fellows, is anointed,
and deservedly anointed because he loves righteousness; things wholly
characteristic of actual man.
63. The rod or scepter of the Son’s
kingdom is the Gospel. It is a scepter of uprightness because aggressive for
the right and taking a straight course. This declaration stands opposed to
human doctrines, which abound in intricacies and perplexities and yet
contribute nothing to salvation. It is another reminder that we are to accept
nothing in all Christendom but the scepter of Christ’s kingdom,
He would have his kingdom ruled by no other scepter than that righteous one,
the Gospel.
64. It is necessary to use the word
“God” twice in the latter part of the verse – “God, thy God” – because our
language has but one word for that meaning. The Hebrew tongue has many,
employing here these two, “Elohim” and “E1ohe.”
65. In the Old Testament are many
similar passages, mysteriously used but unquestionably conclusive upon this
matter; for instance, Genesis 19:24: “Jehovah rained upon Sodom and upon
Gomorrah brimstone and fire from Jehovah out of heaven,” What can it mean –
“Jehovah…from Jehovah,” – but that two persons are indicated, the Father and
the Son? Again ( Zechariah 3:2), “Jehovah said unto
Satan, Jehovah rebuke thee, O Satan.” Observe here, God himself speaks of
another God. And again, in Psalm 68, where frequent mention is made of God, it
is stated ( Psalm 68:18): “Thou hast ascended on high,
thou hast led away captives.” With respect to ascension, however, reference is
only to the man Christ. Again, in the same Psalm ( Psalm
68:28) we have, “Thy God hath commanded thy strength.” Further, it says God
commands the power of God. And there are many similar passages.
“And, Thou, Lord, in the beginning didst lay
the foundation of the earth, and the heavens are the works of thy hands; they
shall perish; but thou continuest: and they all shall wax old as doth a
garment; and as a mantle shalt thou roll them up, and they shall be changed:
but thou art the same, and thy years shall not fail.”
66. How this quotation testifies
that Christ is God is riot at once apparent. As written, it easily seems to
refer to God as one person. But we must take into consideration the entire
Psalm. The Psalm speaks of the future
67. The Psalm concludes with, “And
thou, Lord, in the beginning hast laid the foundation of the earth,” etc. The
psalmist’s evident conclusion is: The King whose servants have favored the
stones of
68. So we see this whole epistle
lesson is simply armor to clearly maintain the article of faith that Christ is God, and Lord over all things even in his humanity. We note
with amazement the perfect clearness of the Scripture teaching and that the
defect is in ourselves, unperceived. Well does Luke speak (
Luke 24:32) of Christ’s opening the understanding of the disciples to
comprehend the Scriptures. It was not the Scriptures he opened, but their
understanding; the former is plain, but our eyes are not fully open.
Principal
Christmas Service
John 1:1-14
Christ's Titles of Honor; His Coming: His
Incarnation; and the Revelation of His Glory
John 1, 1-14:
In the beginning was the Word, and the Word was with
God, and the Word was God. The same was in the beginning with God. All things
were made by him; and without him was not any thing made that was made. In him
was life; and the life was the light of men. And the light shineth in darkness;
and the darkness comprehended it not. There was a man sent from God, whose name
[was] John. The same came for a witness, to bear witness of the Light, that all
[men] through him might believe. He was not that Light, but [was sent] to bear
witness of that Light. [That] was the true Light, which lighteth every man that
cometh into the world. He was in the world, and the world was made by him, and
the world knew him not. He came unto his own, and his own received him not. But
as many as received him, to them gave he power to become the sons of God,
[even] to them that believe on his name: Which were born, not of blood, nor of
the will of the flesh, nor of the will of man, but of God. And the Word was
made flesh, and dwelt among us, (and we beheld his glory, the glory as of the
only begotten of the Father,) full of grace and truth.
CHRIST'S
TITLES OF HONOR AND HIS ATTRIBUTES
1. This is the most
important of the Gospels of the church year, and yet it is not, as some think, obscure
or difficult. For upon it is clearly founded the important article of faith
concerning the divinity of Christ, with which all Christians ought to be
acquainted, and which they are able to understand. Nothing is too great for
faith. Therefore let us consider this Gospel lesson in the simplest manner
possible and not as the scholastics did with their fabricated subtleties,
conceal its doctrine from the common people and frighten them away from it.
There is no need of many fine and sharp distinctions, but only of a plain,
simple explanation of the words of the text.
2. In the first place, we
should know that all that the apostles taught and wrote, they took out of the
Old Testament; for in it all things are proclaimed that were to be fulfilled
later in Christ, and were to be preached, as Paul says in Rom. 1, 2: ”God
promised afore the Gospel of his son Jesus Christ through his prophets in the
Holy Scriptures.” Therefore all their preaching is based upon the Old
Testament, and there is not a word in the New Testament that does not look back
into the Old, where it had been foretold. Thus we have seen in the Epistle how
the divinity of Christ is confirmed by the Apostle from passages in the Old
Testament. For the New Testament is nothing more than a revelation of the Old.
Just as one receives a sealed letter which is not to be opened until after the
writer's death, so the Old Testament is the will and testament of Christ, which
he has had opened after his death and read and everywhere proclaimed through the
Gospel, as it is declared in Rev. 5, 5, where the Lamb of God alone is able to
open the book with the seven seals, which no one else could open, neither in
heaven, nor on earth, nor under the earth.
I. CHRIST'S
FIRST TITLE OF HONOR AND ATTRIBUTE: HE IS THE WORD.
3. That this Gospel may
be clearer and more easily understood, we must go back to the passages in the
Old Testament upon which it is founded, namely, the beginning of the first
chapter of Genesis. There we read, Gen. 1, 1-3: ”In the beginning God created
the heavens and the earth, and the earth was waste and void; and darkness was
upon the face of the deep; and the Spirit of God moved upon the face of the
waters. And God said, Let there be light, and there was light,” etc. Moses
continues how all things were created in like manner as the light, namely, by
speaking of the Word of God. Thus: ”And God said, Let there be a firmament.”
And again: ”God said, Let there be sun, moon, stars,” etc.
4. From these words of
Moses it is clearly proved that God has a Word, through which or by means of
which he spoke, before anything was created; and this Word does not and cannot
be anything that was created, since all things were created through this divine
utterance, as the text of Moses clearly and forcibly expresses it, when it
says: ”God said, Let there be light, and there was light.” The Word must
therefore have preceded the light, since light came by the Word; consequently
it was also before all other creatures, which also came by the Word, as Moses
writes.
5. But let us go farther.
If the Word preceded all creatures, and all creatures came by the Word and were
created through it, the Word must be a different being than a creature, and was
not made or created like a creature. It must therefore be eternal and without
beginning. For when all things began it was already there, and cannot be
confined in time nor in creation, but is above time and creation; yea, time and
creation are made and have their beginning through it. Thus it follows that
whatever is not temporal must be eternal; and that which has no beginning
cannot be temporal; and that which is not a creature must be God. For besides
God and his creatures there is nothing. Hence we learn from this text of Moses,
that the Word of God, which was in the beginning and through which all things
were made and spoken, must be God eternal and not a creature.
6. Again, the Word and he
that speaks it, are not one person; for it is not possible that the speaker is
himself the Word. What sort of speaker would he be who is himself the Word? He
must needs be a mute, or the word must needs sound of itself without the
speaker. But Scripture here speaks in strong and lucid words: ”God said.” And
thus God and His Word must be two distinct things. If Moses had written: ”There
was an utterance,” it would not be so evident that there were two, the Word and
the Speaker. But when he says: ”God said,” and names the speaker and his word,
he forcibly states that there are two: that the speaker is not the word, and
the word is not the speaker, but that the word comes from the speaker, and has
its existence not of itself but from the speaker. But the speaker does not come
from the word, nor does he have his existence from it, but from himself. Thus,
the words of Moses point conclusively to the fact that there are two persons in
the Godhead from eternity, before all creatures, that the one has its existence
from the other, and the first has its existence from nothing but itself.
7. Again, the Scriptures
firmly and everlastingly maintain that there is only one God, as Moses begins,
saying: ”In the beginning God created the heavens and the earth.” And Deut. 6,
4, ”Hear, 0
8. Again, who is there so
subtle as to be able to contradict this doctrine? He must distinguish or keep
apart the Word from God, the speaker; and he must confess that it was before
all creatures, and that the creatures were made by it. Consequently he must
surely admit it to be God, for besides the creatures there is nothing but God;
he must also admit that there is only one God. Thus the Scriptures forcibly
conclude that these two persons are one perfect God, and that each one is the
only true, real, and perfect God, who has created all things; that the Speaker
has his being not from the Word, but that the Word has its being from the
Speaker, yet he has his being eternally and from eternity, and outside of all
creation.
9. The Arian heretics
intended to draw a mist over this clear passage and to bore a hole into heaven,
since they could not surmount it, and said that this Word of God was indeed
God, not by nature, however, but by creation. They said that all things were created
by it, but it had also been created previously, and after that all things were
created by it. This they said from their own imagination without any authority
from the Scriptures, because they left the simple words of the Scriptures and
followed their own fancies.
10. Therefore I have said
that he who desires to proceed safely on firm ground, must have no regard for
the many subtle and hair-splitting words and fancies, but must cling to the
simple, powerful, and explicit words of Scripture, and he will be secure. We
shall also see how St. John anticipated these same heretics and refuted them in
their subterfuges and fabrications.
11. Therefore we have
here in the Books of Moses the real gold mine, from which everything that is
written in the New Testament concerning the divinity of Christ has been taken.
Here you may see from what source the gospel of St. John is taken, and upon
what it is founded; and therefore it is easy to understand. This is the source
of the passage in Ps. 33, 6: ”By the Word of Jehovah
the heavens were made.” Solomon in beautiful words describes the wisdom of God,
Prov. 3, 22, saying that this wisdom bad been in God before all things; and he
takes his thoughts from this chapter of Moses. So almost all the prophets have
worked in this mine and have dug their treasures from it.
12. But there are other
passages by this same Moses concerning the Holy Ghost, as for example in Gen.
1,2: ”And the Spirit of God moved upon the face of the waters.” Thus the Spirit
of God must also be something different from him who breathes him into
existence, sends him forth, and yet he must be before all creatures. Again,
Moses says in Gen. 1, 28-31: ”God blessed the creatures, beheld them, and was
pleased with them.” This benediction and favorable contemplation of the
creatures point to the Holy Ghost, since the Scriptures attribute to him life
and mercy. But these passages are not so well developed as those which refer to
the Son; consequently they are not so prominent. The ore is still halfway in
the mines, so that these passages can easily be believed, if reason is so far
in subjection as to believe that there are two persons. If anyone will take the
time and trouble to compare the passages of the New Testament referring to the
Holy Ghost with this text of Moses, he will find much light, as well as
pleasure.
13. Now we must open wide
our hearts and understanding, so as to look upon these words not as the
insignificant, perishable words of man, but think of them as being as great as
he is who speaks them. It is a Word which he speaks of himself, which remains
in him, and is never separated from him. Therefore according to the thought of
the Apostle, we must consider how God speaks with himself and to himself, and
how the Word proceeds from within himself. However, this Word is not an empty
sound, but brings with it the whole essence of the divine nature. Reference has
been made in the Epistle to the brightness of his glory and the image of his
person, which constitute the divine nature, so that it accompanies the image in
its entirety and thus becomes the very image itself. In the same manner God of
himself also utters his Word, so that the whole Godhead accompanies the Word
and in its nature remains in, and essentially is, the Word.
14. Behold, here we see whence
the Apostle has taken his language, when he calls Christ an image of the divine
essence, and the brightness of divine glory. He takes it from this text of
Moses, when he says that God spoke the Word of himself; this can be nothing
else than an image that represents him, since every word is a sign which means
something. But here the thing signified is by its very nature in the sign or in
the Word, which is not in any other sign. Therefore he very properly calls it a
real image or sign of his nature.
15. The word of man may
also in this connection be used in a measure as an illustration; for by it the
human heart is known. Thus we commonly say: I understand his heart or
intentions, when we have only heard his words; as out of the fullness of the
heart the mouth speaks, and from the word the heart is known, as though it were
in the word. In consequence of this experience the heathen had a saying: Qualis
quisque est talia loquitur. (As a man speaks, so is he). Again: Oratio est
character animi (Speech is an image of the heart). When the heart is pure it
utters pure words, when it is impure it utters impure words. With this also
corresponds the gospel of Matthew, 12, 34, where Christ says: ”Out of the
abundance of the heart the mouth speaketh.” And again, ”How can ye, being evil,
speak good things?” Also John the Baptist says, John 3, 31: ”He that is of the
earth is of the earth, and of the earth he speaketh.” The Germans also have a
proverb: ”Of what the heart is full, overfloweth out of the mouth.” The bird is
known by its song, for it sings according to its nature. Therefore all the
world knows that nothing represents the condition of the heart so perfectly and
so positively as the words of the mouth, just as though the heart were in the
word.
16. Thus it is also with
God. His word is so much like himself, that the Godhead is wholly in it, and be
who has the word has the whole Godhead. But this comparison has its limits. For
the human word does not carry with it the essence or the nature of the heart,
but simply its meaning, or is a sign of the heart, just as a woodcut or a
bronze tablet does not carry with it the human being, but simply represents it.
But here in God, the Word does not only carry with it the sign and picture, but
the whole being, and is as full of God as he whose word or picture it is. If
the human word were pure heart, or the intention of the heart, the comparison
would be perfect. But this cannot be; consequently the Word of God is above
every word, and without comparison among all creatures.
17 There have indeed been
sharp discussions about the inner word in the heart of man, which remains
within, since man has been created in the image of God. But it is all so deep
and mysterious, and will ever remain so, that it is not possible to understand
it. Therefore we shall pass on, and we come, now to our Gospel, which is in
itself clear and manifest.
”In the beginning was the Word.”
18. What beginning does
the Evangelist mean except the one of which Moses says: ”In the beginning God
created the heavens and the earth?” That was the beginning and origin of
creation. Other than this there was no beginning, for God had no beginning, but
is eternal. It follows, therefore, that the Word is also eternal, because it
did not have its origin in the beginning, but it was already in the beginning,
John says. It did not begin, but when other things began it was already in
existence; and its existence did not begin when all things began, but it was
then already present.
19. How prudently the
Evangelist speaks; for he does not say: ”In the beginning the Word was made,”
but it was there,” and was not made. The origin of its existence is different
from the beginning of creation. Furthermore he says: ”In the beginning.” Had he
been made before the world, as the Arians maintain, he would not have been in
the beginning, but he would have himself been the beginning. But John firmly
and clearly maintains: ”In the beginning was the Word,” and he was not the
beginning. Whence has St. John these words? From Moses, Gen. 1, 3 ”God said, Let there be light.” From this text evidently
come the words: ”In the beginning was the Word.” For
if God spoke, there had to be a Word. And if he spoke it in the beginning, when
the creation began, it was already in the beginning, and did not begin with the
creation.
20. But why does he not
say: Before the beginning was the Word? This would have made the matter
clearer, as it would seem; thus St. Paul often says: Before the creation of the
world, etc. The answer is, because, to be in the beginning, and to be before,
the beginning, are the same, and one is the consequence of the other. St. John,
as an Evangelist, wished to agree with the writings of Moses, wished to open
them up, and to disclose the source of his own words, which would not have been
the case had he said: ”Before” the beginning. Moses says nothing of that which
was before the beginning, but describes the Word in the beginning, in order
that he can the better describe the creation, which was made by the Word. For
the same reason he also calls him a word, when he might as well have called him
a light, life or something else, as is done later; for Moses speaks of a word.
Now not to begin and to be in the beginning is the same as to be before the
beginning. But if the Word had been in the beginning and not before the
beginning, it must have begun to be before the beginning, and so the beginning
would have been before the beginning, which would be a contradiction, and would
be the same as though the beginning were not the beginning. Therefore it is put
in a masterly way: In the beginning was the Word, so as to show that it has not
begun, and consequently must necessarily have been eternal, before the
beginning.
21. Where else should it
have been? There never was anything outside of God. Moses says the same thing
when he writes: ”God said, Let there be light.” Whenever God speaks the word
must be with him. But here he clearly distinguishes the persons, so that the
Word is a different person than God with whom it was. This passage of John does
not allow the interpretation that God had been alone, because it says that
something had been with God, namely, the Word. If he had been alone, why would
he need to say: The Word was with God? To have something with him, is not to be
alone or by himself. It should not be forgotten that the Evangelist strongly
emphasizes the little word ”with.” For he repeats it, and clearly expresses the
difference in persons to gainsay natural reason and future heretics. For while
natural reason can understand that there is but one God, and many passages of
Scripture substantiate it, and this is also true, yet the Scriptures also
strongly oppose the idea that this same God is only one person.
22. Thus arose the heresy
of Sabellius, who said: The Father, Son, and Holy Ghost are only one person.
And again Arius, although he admitted that the Word was with God, would not
admit that he was true God. The former confesses and teaches too great a
simplicity of God; the latter too great a multiplicity. The former mingles the
persons; the latter separates the natures. But the true Christian faith takes
the mean, teaches and confesses separate persons and an undivided nature. The
Father is a different person from the Son, but he is not another God. Natural
reason can not comprehend this; it must be apprehended by faith alone. Natural
reason produces error and heresy; faith teaches and maintains the truth; for it
clings to the Scriptures, which do not deceive nor lie.
23. Since there is but
one God, it must be true that God himself is the Word, which was in the
beginning before all creation. Some change the order of the words and read: And
the Word was God, in order to explain that this Word not only is with God and
is a different person, but that it is also in its essence the one true God with
the Father. But we shall leave the words in the order in which they now stand:
And God was the Word; and this is also what it means; there is no other God
than the one only God, and this same God must also essentially be the Word, of
which the Evangelist speaks; so there is nothing in the divine nature which is
not in the Word. It is clearly stated that this Word is truly God, so that it
is not only true that the Word is God, but also that God is the Word.
24. Decidedly as this
passage opposes Arius, who teaches that the Word is not God, so strongly it
appears to favor Sabellius; for it speaks as though it mingled the persons, and
thereby revokes or explains away the former passage, which separates the
persons and says: The Word was with God. But the Evangelist intentionally
arranged his words so as to refute all heretics. Here therefore he overthrows
Arius and attributes to the Word the true essential of the Godhead by saying:
And God was the Word; as though he would say: I do not simply say, the Word is
God, which might be understood as though the Godhead was only asserted of him,
and were not essentially his, as you, Arius, claim; but I say: And God was the
Word, which can be understood in no other way than that this same being which
every one calls God and regards as such, is the Word. Again, that Sabellius and
reason may not think that I side with them, and mingle the persons, and revoke
what I have said on this point, I repeat it and say again:
”The same was in the beginning with
God.”
25. The Word was with
God, with God, and yet God was the Word. Thus the Evangelist contends that both
assertions are true: God is the Word, and the Word is with God; one nature of divine
essence, and yet not one person only. Each person is God complete and entire,
in the beginning and eternally. These are the passages upon which our faith is
founded and to which we must hold fast. For it is entirely above reason that
there should be three persons and each one perfect and true God, and yet not
three Gods but one God.
26. The Scholastics have
argued much pro and con with their numerous subtleties, to make this doctrine
comprehensible. But if you do not wish to become entangled in the meshes of the
enemy, ignore their cunning, arrogance, and subtleties, and hold to these
divine words. Press into them and remain in them, like a hare in a rocky
crevice. If you come out and deign to listen to human talk, the enemy will lead
you on and overcome you, so that you will at last not know where reason, faith,
God, or even yourself are.
27. Believe me, as one
who has experienced and tried it, and who does not talk into an empty barrel;
the Scriptures are not given us for naught. If reason could have kept on the
right road, the Scriptures would not have been given us. Take an example in the
case of Arius and Sabellius. Had they clung to the Scriptures and disregarded
reason, they would not have originated so much trouble in the church. And our
Scholastics might have been Christians, had they ceased fooling with their
subtleties and had clung to the Scriptures.
”All things were made through him.”
28. Has this not been put
clearly enough? Who would be surprised, if stubborn men reject every effort to convince
them of their error, however plainly and earnestly the truth may be told them,
when the Arians could evade this clear and explicit passage and say: All things
are made by the Word, but the Word was itself first made, and afterwards all
things were made by it? And this in opposition to the direct words: ”All things
were made through him.” And there is no doubt that he was not made and cannot
be counted among the things that were made. For he who mentions all things
excludes nothing, as
”And without him was not anything
made that hath been made.''
29. If nothing was made
without him, much less is he himself made without whom nothing was made;
accordingly the error of Arius should never have attracted any attention, and
yet it did. There is no need of comment to explain that the Word is God and the
real Creator of all created things since without him nothing was made that ever
was made.
30. Some have been in
doubt about the order of the words in this text; the words ”that was made”,
they take with the following words, in this way: ”That which was made, was in
him life.” Of this opinion was St. Augustine. But the words properly belong to
the preceding words as I have given them, thus: ”And
without him was not anything made that hath been made.” He means to say that
none of the things that art; made, are made without him; so that he may the
more clearly express that all things were made through him, and that he himself
was not made. In short, the Evangelist firmly maintains that the Word is true
God, yet not of himself, but of the Father. Therefore we say: Made through him,
and Begotten of the Father.
II. CHRIST'S
SECOND TITLE AND ATTRIBUTE:
31. On this passage there
is generally much speculation, and it is often taken to mean something hard to
understand in reference to the twofold existence of creation; in this the
Platonic philosophers are famous. They maintain that all creation has its being
first in its own nature and kind, as it was created. Secondly, all creation has
its being in divine Providence from eternity, in that he has resolved in
himself to create all things. Therefore as he lives so all things are living in
him; and this creative existence in God, they say, is nobler than the existence
in its own kind and nature. For in God things do live which in themselves have
no life, as stones, earth, water, and the like. And therefore Saint Augustine
says that this Word is an image of all creation, and like a bed- chamber is
hung with images which are called Ideas (Greek for images), according to which
the created things were made, each one according to its own image. Concerning
these John is to have said: ”In him was life.” Then
they connect these words with the preceding ones, thus: That which was made was
life in him, that is, all that was ever created, before it was created, had its
life in him.
32. But this is going too
far and is a forced interpretation of this passage. For John speaks very simply
and plainly, and does not mean to lead us into such hair-splitting, subtle
contemplations. I do not know that the Scriptures anywhere speak of created
beings in this way. They do say that all things were known, elected, and even
ready and living in the sight of God, as though creation bad already taken
place, as Christ says of Abraham, Isaac, and Jacob in Luke 20,38: ”He (God) is
not the God of the dead, but of the living; for all live unto him.” But we do
not find it written in this sense that all things live in him.
33. This passage also
implies something more than the life of the creature, which was in him before
the world. It signifies in the simplest manner that he is the fountain and
cause of life, that all things which live, live by him and through him and in
him, and besides him there is no life, as he himself says in John 14, 6: ”I am
the way, the truth, and the life.” Again, John 11, 25: ”I am the resurrection
and the life.” Consequently John calls him in 1 John 1, 1. ”The Word of Life;”
and he speaks especially of the life which man receives by him, that is,
eternal life; and it was for this very life that John set out to write his
Gospel.
34. This is also apparent
from the context For he himself explains the life of which he speaks, when he
says: ”And the life was the light of men.” By these words he undoubtedly shows
that he speaks of the life and the light Christ gives to man through himself.
For this reason also he refers to John the Baptist as a witness of that light.
It is therefore evident how John the Baptist preached Christ, not in lofty
terms of speculation, as some fable; but he taught in a plain, simple way how
Christ is the light and the life of all men for their salvation.
35. Therefore it is well to
remember that John wrote his Gospel, as the historians tell us, because
Cerinthus, the heretic, arose in his day and taught that Christ did not exist
before his mother Mary, thus making a simple human being or creature, of him.
In opposition to this heretic he begins his Gospel in an exalted tone and
continues thus to the end, so that in almost every letter he preaches the
divinity of Christ, which is done by none of the other Evangelists. And so he
also purposely introduces Christ as acting strangely towards his mother, and
”Woman, what have I to do with thee?” he said to her in John 2, 4. Was not this
a strange, harsh expression for a son to use in addressing his mother? So also
on the cross he said: ”Woman, behold thy son,”' John 19,26. All this he does in
order to set forth Christ as true God over against Cerinthus; and this he does
in language so as not only to meet Cerinthus, but also Arius, Sabellius and all
other heretics.
36. We read also that
this same pious John saw Cerinthus in a bathing-house and said to his
followers: ”Let us flee quickly hence that we be not destroyed with this man.”
And after John had come out, the bathing-house is said to have collapsed and
destroyed this enemy of the truth. He thus points and directs all his words
against the error of Cerinthus, and says: Christ was not only before his
mother, nay, he was in the beginning the Word of which Moses writes in the very
beginning, and all things were made by him, and he was with God and the Word
was God, and was in the beginning with God; and thus he strikes Cerinthus as
with thunderbolts.
37. Thus we take the
meaning of the Evangelist in this passage to be simply and plainly this: He who
does not recognize and believe Christ to be true God, as I have so far
described him, that he was the Word in the beginning with God, and that all
things were made by him; but wishes to make him only a creature of time, coming
after his mother as Cerinthus teaches, is eternally lost, and cannot attain to
eternal life; for there is no life without this Word and Son of God; in him
alone is life. The man Christ, separate from, and without, God, would be
useless, as he says himself in John 6, 55, 63: ”The flesh profiteth nothing. My
flesh is meat indeed, and my blood is drink indeed.” Why does the flesh profit
nothing, and yet my flesh is the only true meat? The plain reason is, because I
am not mere flesh and simply man, but I am God's son. My flesh is meat not
because it is flesh, but because it is my flesh. This is as much as to say: He
who believes that I, who am man, and have flesh and blood like other men, am
the Son of God, and God, finds in me true nourishment, and will live. But he
who believes me to be only man, is not profited by the flesh, for to him it is
not my flesh or God's flesh. He also says: ”Ye shall die in your sins, except
ye believe that I am he,” John 8, 24. Again: ”If the son shall therefore make
you free, ye shall be free indeed.” This is also the meaning of the following
passage, ”In him was life.” The Word of God in the beginning, who is himself
God, must be our life, meat, light, and salvation. Therefore we cannot
attribute to Christ's human nature the power of making us alive, but the life
is in the Word, which dwells in the flesh and makes us alive by the flesh.
38. This interpretation
is simple and helpful. Thus St. Paul is wont to call the doctrine of the Gospel
”doctrina pietatis,” a doctrine of piety - a doctrine that makes men rich in
grace. However, the other interpretation which the heathen also have, namely,
that all creatures live in God, does indeed make subtle disputants and is
obscure and difficult; but it teaches nothing about grace, nor does it make men
rich in grace. Wherefore the Scriptures speak of it as ”idle.”
Just as we interpret the words of Christ, when he says: ”I
am the life,” so also should we interpret these words, and say nothing
philosophically of the life of the creatures in God; but on the contrary, we
should consider how God lives in us, and makes us partakers of his life, so
that we live through him, of him, and in him. For it can not be denied that
through him natural life also exists, which even unbelievers have from him, as
St. Paul says: ”In him we live, and move, and have our being; for we are also
his offspring.” Acts 17, 28.
39. Yes, natural life is
a part of eternal life, its beginning, but on account of death it has an end,
because it does not acknowledge and honor him from whom it comes; sin cuts it
off so that it must die forever. On the other hand, those who believe in him,
and acknowledge him from whom they have -their being, shall never die; but this
natural life of theirs will be extended into eternal life, so that they will
never taste death, as John says, 8, 51: ”Verily, verily, I say unto you, if a
man keep my word, he shall never see death.” And again, John 11, 25: ”He that
believeth on me, though he die, yet shall he live.” These and similar passages
are well understood when we rightly learn to know Christ, how he has slain
death and has brought us life.
40. But when the Evangelist
says: ”In him was life.” and not, ”In him is life,” as though he spoke of
things past, the words must not be taken to mean the time before creation, or
the time of the beginning; for be does not say: ”In the beginning life was in
him,” as he has just before said of the Word, which was in the beginning with
God; but these words on earth, when the Word of God appeared to men and among
men; for the Evangelist proposes to write about Christ and that life in which
he accomplished all things necessary for our life. Just as he says of John the
Baptist: ”There came a man, sent from God;” and again: ”He was not the Light,
etc.;” even so he afterward speaks of the Word: ”And the Word became flesh, and
dwelt among us;” ”He was in the world;” ”He came unto his own, and they that
were his own received him not,” etc. In the same manner does Christ also speak
of John the Baptist: ”He was the lamp that burneth and shineth,” John 5, 35.
41. So he says also, here
: ”In him was life;” and Christ also says of himself: ”When I am in the world,
I am the light of the world,” John 9, 5. The words of the Evangelist therefore
simply refer to the sojourn of Christ on earth. For as I said at first, this
Gospel is not as difficult as some think; it has been made difficult by their looking
for great, mysterious, and mighty things in it. The Evangelist has written it
for ordinary Christians, and has made his words perfectly intelligible. For
whoever will disregard the life and sojourn of Christ upon earth, and will wish
to find him in some other way, as he now sits in heaven, will always fail. He
must look for him as he was and as he sojourned on earth and he will then find
life. Here Christ was made our life, light and salvation; here all things
occurred that we are to believe concerning him. It has really been said in a
most befitting manner: ”In him was life,” not, that he is not our life now, but
that he does not now do that which he then did.
42. That this is the
meaning can be seen from the words of the text when it says: ”John the Baptist
came for witness, that he might bear witness of the light, that all might
believe through him.” It is sufficiently clear that John came solely to bear
witness of Christ, and yet he has said nothing at all of the life of the
creatures in God supporting the above philosophical interpretation; but all his
teaching and preaching were concerning the life of Christ upon earth, whereby
he became the Life and Light of men. Now follows:
III. CHRIST'S
THIRD TITLE OF HONOR AND ATTRIBUTE: HE WAS THE LIGHT.
A. Christ was the light of men
”And the Life was the Light of men.”
43. Just as the word
”life” was interpreted differently from the meaning intended by the Evangelist,
so was also the word ”light.” There has been much foolish speculation as to how
the Word of God in its divinity could be a light, which naturally shines and
has always given light to the minds of men even among the heathen. Therefore
the light of reason has been emphasized and based upon this passage of
Scripture.
44. These are all human,
Platonic, and philosophical thoughts, which lead us away from Christ into
ourselves; but the Evangelist wishes to lead us away from ourselves into
Christ. For he would not deal with the divine, almighty and eternal Word of
God, nor speak of it, otherwise than as flesh and blood, that sojourned upon
earth. He would not have us diffuse our thoughts among the creatures which he
has created, so as to pursue him, search for him, and speculate about him as
the Platonic philosophers do; but he wishes to lead us away from those vague
and highflown thoughts and bring us together in Christ. he Evangelist means to
say: Why do you make such extensive excursions and search for him so far away?
Behold, in the man Christ are all things. He has made all things; in him is life,
and he is the Word by whom all things were made. Remain in him and you will
find all; he is the life and the light of ail men. Whoever directs you
elsewhere, deceives you. For he has offered himself in this flesh and blood,
and he must be sought and will be found there. Follow the testimony of John the
Baptist; he will show you no other life or light than this man, who is God
himself. Therefore this light must mean the true light of grace in Christ, and
not the natural light, which also sinners, Jews, heathen, and devils have, who
are the greatest enemies of the light.
45. But let no one accuse
me of teaching differently from St. Augustine, who interpreted this text to
mean the natural light. I do not reject that interpretation, and am well aware
that all the light of reason is ignited by the divine light; and as I have said
of the natural life, that it has its origin in, and is a part of, the true
life, when it has come to the right knowledge, so also the light of reason has
its origin in, and is part of, the true light, when it recognizes and honors
him by whom it has been ignited. t however does not do this of itself, but
remains separate and by itself, becomes perverted, and likewise perverts all
things; therefore it must become extinguished and die out. But the light of
grace does not destroy the natural light. To the light of nature it is quite
clear that two and three make five. That the good is to be encouraged and the
evil avoided is also clear to it; and thus the light of grace does not extinguish
the light of nature, but the latter never gets so far as to be able to
distinguish the good from the evil. It is with him as one who wishes to go to
46. But this
interpretation is out of place in this connection, because only the light of
grace is preached here. St. Augustine was only a man, and we are not compelled
to follow his interpretation, since the text here clearly indicates that the
Evangelist speaks of the light of which John the Baptist bore witness, which is
ever the light of grace, even Christ himself.
47. And since this is an
opportunity, we shall further describe this deceptive natural light, which
causes so much trouble and misfortune. This natural light is Ike all the other
members and powers of man. Who doubts that man with all his powers has been
created by the eternal Word of God like all other things, and is a creature of
God? But yet there is no good in him, as Moses says, Gen. 6,5: ”Every
imagination of the thoughts of man's heart was only evil continually.”
48. Although the flesh
was created by God, yet it is not inclined to chastity, but to unchastity.
Although the heart was created by God, it is not inclined to humility, nor to
the love of one's neighbor, but to pride and selfishness, and it acts according
to this inclination, where it is not forcibly restrained. So it is with the
natural light; although it is naturally so bright as to know that only good is
to be done, it is so perverted that it is never sure as to what is good; it
calls good whatever is pleasing to itself, is taken up with it, and only
concludes to do what it has selected as good. Thus it continues to pursue the
evil instead of the good.
49. We shall prove this
by examples. Reason knows very well that we ought to be pious and serve God; of
this it knows how to talk, and thinks it can easily beat all the world. Very
well, this is true and well said; but when it is to be done, and reason is to
show how and in what way we are to be pious and serve God, it knows nothing, is
purblind, and says one must fast, pray, sing, and do the works of the law; it
continues to act the fool with works, until it has gone so far astray as to
imagine that people are serving God in building churches, ringing bells,
burning frankincense, whining, singing, wearing hoods, shaving their heads,
burning candles, and other innumerable tomfoolery, of which all the world is
now full and more than full. In this monstrously blind error reason continues,
even while the bright light shines on, that enjoins piety and service to God.
50. When now Christ, the
light of grace, comes and also teaches that we are to be pious and serve God,
he does not extinguish this natural light, but opposes the way and manner of
becoming pious and serving God as taught by reason. He says: To become pious is
not to do works; no works are good without faith.
51. Then begins the
fight. Reason rises up against grace, and cries out against its light, accuses
it of forbidding good works, protests against not having its own way and
standard of becoming pious, being thus set aside; but continually rages about
being pious and serving God, and so makes the light of grace foolishness, nay
error and heresy, and persists in persecuting and banishing it. See, this is
the virtue of the light of nature, that it raves against the true light, is
constantly boasting of piety, piety, and is always crying ”Good works!” ”Good
works!” but it can not and will not stand to be taught what piety is and what
good works are; it insists that which it thinks and proposes must be right and
good.
52. Behold, here then you
have the cause and origin of all idolatry, of all heresy, of all hypocrisy, of
all error, of which all the prophets have spoken, on account of which they were
killed, and against which all the Scriptures protest. ll this comes from the
stubborn, self-willed arrogance and delusion of natural reason, which is
self-confident and puffed up because it knows that we ought to be pious, and
serve God; it will neither listen to, nor suffer, a teacher to teach them,
thinks it knows enough, and would find out for itself what it is to be pious
and serve God, and how it may do so. Therefore divine truth cannot and must not
submit to reason; for this would be the greatest mistake and be contrary to
God's honor and glory. In this way contentions and tribulations arise.
53. Therefore it is
clear, I think, that John does not speak here of the false light, nor of that
bright natural light, which rightly claims that we must be pious, for it is
already here, and Christ did not come to bring it, but to dim and blind this
false, selfwilled arrogance, and to set in its place the light of grace, to
wit, faith. And this also the words themselves indicate when they say: ”The
life was the light of men.” If it is the light of men, it must be a different
light from the one that is in men, since man already has the light of nature in
him, and whatever enlightens man, enlightens the light of nature in man, and
brings another light, which surpasses the light that is in man. e does not say,
that it is the light of irrational animals, but of man, who is a rational
being. For there is not a man found in whom there is not the natural light of
reason, from which cause alone he is called man and is worthy to be a man. If
the Evangelist would have us understand by this light the natural light of reason,
he would have said: The life was a light of darkness; as Moses writes in Gen.
1, 2: ”And darkness was upon the face of the deep.” Therefore this light must
be that which was revealed in Christ on earth.
54. Notice also the order
of the words. John puts the Life before the Light. He does not say: ”The light
was the life of men;” but on the contrary: ”The life was the light of men;” for
the reason that in Christ there is reality and truth, and not simply appearance
as in men. St. Luke speaks of Christ's external life thus, 24, 19: ”He was a
prophet mighty in deed and word;” and Acts 1, 1: ”Jesus began both to do and
teach,” where ”doing” precedes the ”teaching”; for where there is only teaching
without doing there is hypocrisy. Thus John says of John the Baptist, ”He was
the lamp that burneth and shineth,” John 5, 35; for to be simply shining and
not burning is deceptive. In order, therefore, that Christ may here also be
recognized as the true, unerring light, John says that all things were life in
him, and this same life afterwards was the light of men.
55. It follows then that
man has no other light than Christ, God's son in the flesh. And whosoever
believes that Christ is true God, and that in him is life, will be illumined
and quickened by this life. The light supports him, so that he may remain where
Christ is. As the Godhead is an eternal life, this same light is an eternal
light; and as this same life can never die so also this light can never be
extinguished; and faith in it cannot perish.
56. We may also
especially notice that the Evangelist assigns life to Christ, as the eternal
Word, and not to Christ the man; for he says: ”In him,” eminently in the Word,
”was the life.” Although Christ died as man, yet he ever remained alive; for
life could not and cannot die; and consequently death was overcome and was
swallowed up in life, so much so that his humanity soon again became alive. his
same Life is the light of men; for he who recognizes and believes in such a
life in Christ, indeed passes through death, yet never dies, as has been stated
above. For this Light of life protects him, so that death cannot harm him.
Although the body must die and decay, the soul will not feel this death,
because it is in that light, and through that light, that it is entirely
comprehended in the life of Christ. But he who does not believe this, remains
in darkness and death; and although his body is united to him, even as it will
be forever at the day of judgment, yet the soul will nevertheless taste and
feel death, and will die eternally.
57. From this we may
realize how great was the harm which Cerinthus threatened, and which all do who
believe and teach that Christ is only man and not true God. For his humanity
would profit us nothing if the divinity were not in it. Yet, on the other hand,
God will not and cannot be found, save through and in his humanity, which he
has set up as an ensign for the nations, gathering together the dispersed of
Judah from the four corners of the earth, Is. 11, 12.
58. See now, if you will believe
that in Christ there is such life that remains even in death, and has overcome
death, this light will lighten you aright, and will remain a light and life
within you even at the time of your death. It follows then that such Life and
Light cannot be mere creatures, for no creature can overcome death, either in
itself or in another. Behold, how easy and becoming this interpretation of the
light is, and how much better it is for our salvation; but how very far they
are from it who wish to make of this light only the natural light of reason.
For this latter light does not improve any one, nay, it leads only farther away
from Christ into creation and to false reason. We must enter into Christ, and
not look at the lights which come from him, but gaze at his light, which is the
origin of all lights. We must follow the streams which lead to the source and
not away from it.
B. Christ was
the light that shineth in the darkness.
”And the light shineth in the
darkness and the darkness apprehended it not.”
59. This passage has also
been interpreted with such lofty ideas, and made to mean that reason has a
natural light, as I have just mentioned, and that the same is kindled by God;
and yet reason does not recognize, understand, nor feel him, the real Light, by
whom it is kindled; therefore it is in darkness, and does not behold the Light
from which nevertheless it receives all its vision.
60. 0, that this
interpretation, that reason has a natural light, were rooted out of my heart!
How deeply it is seated there. Not that it is false or wrong in itself, but
because it is out of place and untimely in this Gospel connection, and it will
not allow these blessed and comforting words of the Gospel to remain simple and
pure in their true meaning. Why do they not thus speak also of the natural
life? For even the natural life is surely quickened by the divine life, just as
much as the light of reason is kindled by the divine light. hey might just as
well say that life quickens the dead and the dead apprehend it not, as to say
that the light illumines dark reason and reason apprehends it not. I might also
say that the eternal will makes the unwilling willing, and the unwilling do not
apprehend it; and in like manner we might speak of all our other natural gifts
and powers. But how does reason and its light fall on such speculations? The
Platonic philosophers with their useless and senseless prating first led
Augustine to his interpretation. The glitter was so fascinating that they were
even called the divine philosophers. Augustine then carried us all with him.
61. What more can their
talk teach than this, that reason is illumined by God, who is inconceivable and
incomprehensible light? Just so life is given by God, who is inconceivable
life, and all our powers are made powerful by God, who is inconceivable power.
And as he is near to the light of reason with his inconceivable life, and to
the powers with his inconceivable power, as St. Paul says, ”In him we live, and
move, and have our being”, Acts 17,28. Again, ”Am I a God at hand, saith
Jehovah, and not a God afar off? Do not I fill heaven and earth?” Jer. 23, 23.
24. hus we have just heard in the Epistle that ”He upholds all things by the
word of his power,” Heb. 1, 3. Therefore he is not only near to the light of
reason and illumines it, but he is near also to all creatures, and flows and
pours into them, shines and works in them, and fills all things. Accordingly we
are not to think that St. John speaks here of the light of reason; he simply
sets mankind before him, and tells what kind of light they have in Christ,
aside from and above the light of nature.
62. It is also a blind
and awkward expression to say of the natural light that the darkness
apprehended it not. What else would this be than to say that reason is illumined
and kindled by the divine light, and yet, remains in darkness and receives no
light? Whence comes this natural light? There can never be darkness where a
light is kindled; although there is darkness from the want of the light of
grace. But here they are not speaking of the light of grace, and so they can
not refer to like or spiritual darkness. Therefore it is a contradiction of
terms to say that the light illumined the darkness, and the darkness
apprehended it not, or the darkness remained. One might as well say that life
is given to a dead person, and the dead person does not apprehend it nor
receive it, but remains dead.
63. But if some one
should say that we are not able to apprehend him who gives light and life, then
I really hear, what angel does apprehend him? What saint apprehends the one who
offers him grace? Verily he remains concealed and unapprehended: but this does
not mean, as the Evangelist here says, that the Light is not apprehended in
darkness; but as the words read, it means: The Light shineth into the darkness,
but the darkness remains darkness and is not illuminated; the Light shines upon
the darkness, and yet the darkness remains; just as the sun shines upon the
blind, and yet they do not perceive it. Behold how many words I must waste in
order to remove this foreign and false interpretation of our text!
64. Therefore let us
cling to the simple meaning the words convey when we do no violence to them.
All who are illumined by natural reason apprehend the light, each one being
illumined according to his talent and capacity. But this Light of grace, which
is given to men aside from and above the natural light, shines in darkness,
that is, among men of the world, who are blind and without grace; but they do
not accept it, yea, they even persecute it. This is what Christ means when he
says, John 3, 19: ”And as this is the judgment, that the light is come into the
world, and men loved the darkness rather than the light.” Behold, Christ was
upon earth and among men before he was publicly preached by John the Baptist;
but no one took notice of him. He was the Life and Light of men. He lived and
did shine; yet there was nothing but darkness, and the darkness did not
perceive him. Everybody was worldly blind and benighted. Had they apprehended
who he was, they would have given him due honor, as
65. Thus Christ has
always been the Life and Light, even before his birth, from the beginning, and
will ever remain so to the end. He shines at all times in all creatures, in the
Holy Scriptures, through his saints, prophets, and ministers, in his word and
works; and he has never ceased to shine. But in whatever place he has shone,
there was great darkness, and the darkness apprehended him not.
66. St. John may have
indeed directed these words thus against the followers of Cerinthus, so that
they saw the plain Scriptures and the truth that enlightened them, yet they did
not apprehend their darkness. So it is at all times, and even now. Although the
Scriptures are explained to blind teachers so that they may apprehend the
truth, yet they do not apprehend it, and the fact remains that the light
shineth in the darkness and the darkness apprehends it not.
67. It is especially to
be observed that the Evangelist here says the light shineth, phaenei, that is,
it is manifest and present to the eyes in the darkness. But he who receives
nothing more from it remains in darkness; just as the sun shines for the blind
man, but he does not on that account see any better. So it is the nature of
this light that it shines in darkness, but the darkness does not on that
account become brighter. In believers, however, it not only shines, but it makes
them transparent and seeing, it lives in them, so that it can properly be said
that ”The life is the light of men.” On the other hand, light without life is a
shining of darkness; therefore no light is of any use to unbelievers, for
however clear the truth is presented and shown to them, they still remain in
darkness.
68. Let us then
understand all these sayings of the Evangelist as common attributes and titles
of Christ, which he wishes to have preached in the Church as a preface and
introduction of that which he proposes to write of Christ in his whole Gospel,
namely, that he is true God and true man, who has created all things, and has
been given to man as Life and Light, although but a few of all those to whom he
is revealed receive him. This is what our Gospel lesson contains and nothing
more. In the same manner St. Paul also composes a preface and introduction to
his Epistle to the Romans, Rom. 1, 1. Now follows the actual beginning of this
Gospel:
C. Christ Was
the Light of Which John Bore Witness
”There came a man, sent from God,
whose name was John.”
69. St. Mark and St. Luke
also begin their gospels with John the Baptist, and they should begin with him;
as Christ himself says: ”From the days of John the Baptist until now the
kingdom of heaven suffereth violence,” Math. 11, 12. And St. Peter says that
Jesus began from the baptism of John, by whom he was also called and ordained
to be a minister, Acts 1, 22. And
70. For, as we have
heard, Christ is everywhere the Light which shines in the darkness and is not
apprehended; so he was especially and bodily in his humanity present among the
Jews, appeared to them; but he was not recognized by them. Therefore his
forerunner, John, came for the sole purpose of preaching him, in order that he
might be recognized and received. This passage therefore fittingly follows the
former one. Since Christ, the shining Light, was not recognized, John came to
open the eyes of men and to bear witness of the ever present, shining light,
which afterwards was to be received, heard, and recognized itself without the
witness of John.
71. It is my opinion that
we have now passed through the most difficult and most glorious part of this
Gospel; for what is said henceforth is easy, and is the same as that which the
other Evangelists write of John and of Christ. Although, as I have said, this
part is in itself not difficult, yet it has been purposely made so by natural
and human interpretations. A passage naturally becomes difficult when a word is
taken from its ordinary meaning and given a strange one. Who would not wish to
know what a man is, and would not imagine all manner of wonderful things, if he
were told that a man is something different from what all the world thinks?
This is what happened here to the clear, simple words of the Evangelist.
72. Still John uses a
peculiar style, since he always, because of Cerinthus, directs the testimony of
John the Baptist to the divinity of Christ, which is not done by the other
Evangelists, who only refer to Christ, without especially emphasizing his
divinity. But here he says, John came to bear witness of the Light, and to
preach Christ as the Life, the Light, and as God, as we shall hear.
73. What, therefore, was
said about John the Baptist in Advent, is also to be understood here, namely
that, like as he came before Christ and directed the people to him, so the
spoken word of the Gospel is simply to preach and point out Christ. It was
ordained by God for this purpose alone, just as John was sent by God. We have
also heard that John was a voice in the wilderness, signifying by his office
the oral preaching of the Gospel. Since the darkness was of itself unable to
apprehend this Light, although it was present, John must needs reveal it and bear
witness of it. And even now the natural reason is not able of itself to
apprehend it, although it is present in all the world: the oral word of the
Gospel must reveal it and proclaim it.
74. We see now that
through the Gospel this light is brought to us, not from a distance, nor do we
need to go far to obtain it; it is very near us and shines in our hearts;
nothing more is needed than that it be pointed out and preached. And he who now
hears it preached, and believes, finds it in his heart; for as faith is only in
the heart, so also this light is alone in faith. Therefore I say it is near at
hand and within us, but of ourselves we cannot apprehend it; it must be
preached and believed. This is also what
75. Again, as John did
not come of himself, but was sent by God, so neither the Gospel nor any sermon
on this Light can come of itself or from human reason; but they must be sent by
God. Therefore the Evangelist here sets aside all the doctrines of men; for
what men teach will never show Christ, the Light, but will only obstruct it.
But whatsoever points out Christ is surely sent by God, and has not been
invented by man. For this reason the Evangelist mentions the name and says: His
name was John. In Hebrew John means grace or favor, to signify that this
preaching and message was not sent on account of any merit of ours; but was
sent purely out of God's grace and mercy, and brings to us also God's grace and
mercy. Thus
76. From all this we
learn that the Evangelist speaks of Christ in a manner that he may be
recognized as God. For if he is the light which is everywhere present and shines
in darkness, and it needs nothing more than that it be revealed through the
Word, and recognized in the heart through faith, it must surely be God. No
creature can to such a degree be so near in all places, and shine in all
hearts. And yet the Light is God in a way as to be still man, and be preached
in and by man. The words follow:
77. From what has now
been said, it is clear that the Gospel proclaims only this Light, the man
Christ, and causes the darkness to apprehend it, yet not by reason or feeling,
but by faith. For he says: ”That all might believe through him.” Again: ”He
came for a witness, that he might bear witness.” The nature of bearing witness
is that it speaks of that which others do not see, know, or feel; but they must
believe him that bears testimony. So also the Gospel does not demand a decision
and assent according to reason, but a faith which is above reason, for in no
other way can this light be recognized.
78. It was said plainly
enough above, in what way the light of reason is in conflict with and rages
against this Light, to say nothing of its being adhered to or apprehended by
it. For it is positively written: ”The darkness apprehendeth the light not;”
therefore reason with its light must be taken captive and blinded; as is said
in Isaiah, 60,19: ”The sun,” that is, thy reason, ”shall be no more thy light
by day; neither for brightness shall the moon give light unto thee; but Jehovah
will be unto thee an everlasting light and thy God thy glory,” that is, through
the Gospel or Word of God, or through the witness of John, which demands faith,
and makes a fool of reason. Consequently witness is borne of this Light through
the Word, that reason may keep silent and follow this testimony; then it will
apprehend the Light in faith, and its darkness will be illumined. For if reason
were able to apprehend this Light of itself, or adhere to it, there would be no
need of John or his testimony.
79. Therefore the aim of
the Gospel is to be a witness for reason's sake, which is self-willed, blind
and stubborn. The Gospel resists reason and leads it away from its own light
and fancy to faith, through which it can apprehend this living and eternal
Light.
”He was not the Light, but came that
he might bear witness of the Light.”
80. Dearly beloved, why
does he say this, and repeat the words that John was only a witness of the Light?
0, what necessary repetition! First of all to show that this Light is not
simply a man, but God himself ; for, as I have said, the Evangelist greatly
desires to preach the divinity of Christ in all his words. If John, the great
Saint, be not that Light, but only a witness of it, then this Light must be
something far different from everything that is holy, whether it be man or
angel. For if holiness could make such a light, it would have made one of John.
But it is above holiness, and must therefore be above the angels, who are not
more than holy.
81. In the second place,
to resist wicked preachers of man, who do not bear witness of Christ, the
Light, but of themselves. For it is true indeed, that all who preach the
doctrines of men make man the light, lead men away from God to themselves, and
set themselves up in the place of the true Light, as the pope and his followers
have done. Therefore he is the Antichrist, that is, he is against Christ, the
true Light.
82. This gospel text
allows of no other doctrine beside it; it desires only to testify of Christ and
lead men to him, who is the Light. Therefore, 0 Lord God, these words, ”He was
not the Light,” are truly worthy to be capitalized and to be well remembered
against the men who set themselves up as the light and give to men doctrines
and laws of their own fabrication. They pretend to enlighten men, but lead them
with themselves into the depths of hell; for they do not teach faith, and are
not willing to teach it; and no one teaches it except John, who is sent of God,
and the holy Gospel. Truly much could be said on this point.
83. In short, he who does
not preach the Gospel to you, reject and refuse to hear him. He, however,
preaches the Gospel who teaches you to believe and trust in Christ, the eternal
Light, and not to build on any of your own works. Therefore beware of
everything told you that does not agree with the Gospel; do not put your trust
in it, nor accept it as something external, as you regard eating and drinking,
which are necessary for your body, and which you may use at your pleasure or at
the pleasure of another; but by no means as something necessary to your
salvation. For this purpose nothing is necessary or of use to you except this
Light.
84. 0, these abominable
doctrines of men, which are now so prevalent and which have almost banished
this Light! They all wish to be this light themselves, but not to be witnesses
of it. They advocate themselves and teach their own fancies, but are silent
about this Light, or teach it in a way as to preach themselves along with it.
This is worse than to be entirely silent; for by such teaching they make
Samaritans who partly worship God and partly worship idols, 2 Kings 17,33.
D. He Was the
Light That Lighteth Everyone.
”There was the true Light, which
lighteth every man, coming into the world.”
85. Neither John nor any
saint is the Light; but John and all evangelical preachers testify of the true
Light. For the present enough has been said of this Light, what it is, how it
is recognized by faith, and how it supports us eternally in life and death, so
that no darkness can ever harm us. But what is remarkable is, that he says: ”It
lighteth every man, coming into the world.” If this be affirmed of the natural
light it would be contradicted when he says that it is: ”the true Light.” He
had said before: ”The darkness apprehends it not”; and all his words are
directed toward the Light of grace. Then follow the words: ”He was in the
world, and the world knew him not,” and ”His own received him not.” But he whom
the true Light lighteth, is illumined by grace, and recognizes the Light.
86. Again, that he does
not speak of the light of grace is evident when he says: ”It lighteth every
man, coming into the world.” This manifestly includes all men who are born into
the world.
87. And I cannot reject
this interpretation; for
88. If this were said of
the natural light of reason, it would have little significance, since it not
only enlightens all men who come into the world, but also those who go out of
the world, and even devils. For this light of reason remains in the dead, in
devils, and in the condemned, yea, it becomes brighter, that they may be all
the more tormented by it. But since only human beings who come into this world
are mentioned, the Evangelist indicates that he is speaking of the Light of
faith, which lightens and helps only in this life; for after death no one will
be illumined by it. The illuminating must take place in this life through faith
in the man Christ, yet by his divinity. After this life we shall clearly see
his divinity without the humanity and without faith.
89. Therefore the
Evangelist is careful to form his words so as not by any means to reject the
man Christ, and yet so as to declare his divinity. For this reason it was
necessary for him to say ”all men,” so as to preach only one light for all, and
to warn us not to accept in this life the lights of men or any other lights.
One man is not to lighten another, but this light alone is to lighten all men;
and ministers are to be only forerunners and witnesses of this Light to men,
that all may believe in this Light. Therefore, when he had said: ”Which
lighteth every man,” he realized that he had said too much, and so he added:
”coming into the world,” so that he might make Christ the Light of this world.
For in the world to come this light will cease and will be changed into eternal
glory, as
90. Behold, you now know
of what the Evangelist speaks, when he says that Christ is the Light of men
through his humanity, that is, in faith, by means of which his divinity is
reflected as by a mirror, or is seen as in a glass or as the sun shines through
bright clouds. But let us remember that the Light is attributed to his
divinity, not to his humanity; and yet his humanity, which is the cloud or
curtain before the Light, must not be thought lightly of.
91. This language is
sufficiently plain and he who has faith understands very well what is the nature
and character of this Light. It matters not if he who does not believe does not
understand it. He is not to understand it, for it is better that he knew
nothing of the Bible and did not study it, than that he deceive himself and
others with his erroneous light; for he imagines it to be the light of
Scripture, which, however, cannot be apprehended without true faith. For this
Light shines in the darkness, but is not apprehended by it.
92. This passage may also
mean that the Evangelist has in mind the preaching of the Gospel and of faith
in all the world, and so that this Light shines upon all men throughout the
world, just as the sun shines upon all men.
93. By this easy and
simple interpretation we can readily understand how this Light lighteth every
man, coming into the world, so that neither Jews nor anyone else should dare to
set up their own light anywhere. And this interpretation is well suited to the
preceding passages. For even before John or the Gospel bore witness of the
Light, it had shone in darkness and the darkness apprehended it not; but after
it has been proclaimed and publicly witnessed to, it shines as far as the world
extends, unto all men, although all men will not receive it; as follows:
”He was in the world, and the world
was made through ,him, and the world knew him not.”
94. All this is said of
Christ as man and refers especially to the time after his baptism, when he
began to give light according to John's testimony. He was ever in the world.
But what place of the world knew it? Who received him? He was not even received
by those with whom he was personally associated, as the following shows:
”He came unto his own, and they that
were his own received him not.”
95. This also is said of
his coming as a preacher, and not of his being born into the world. For his
coming is his preaching and illumining. The Baptist says: ”He it is who coming
after me is preferred before me, the latchet of whose shoe I am not worthy to
unloose,” Math. 3, 11; Luke 3, 16; Mark 1, 7; John 1, 27. On account of this
coming John is also called his forerunner, as Gabriel said to his father
Zacharias: ”He shall go before his face in the spirit and power of Elijah; to
make ready for the Lord a people prepared for him,” Luke 1, 17. For, as has
been said, the Gospels begin with the baptism of Christ. Then he began to be
the Light and to do that for which he came. Therefore it is said that he came
into the world to his own people and his own received him not. If this were not
said of his coming to give light by preaching, the Evangelist would not thus
reprove them for not having received him.
96. Who could know that
it was he, if he had not been revealed? Therefore it is their fault that they
did not receive him; for he came and was revealed by John and by himself.
Therefore John says, ”That he should be made manifest
to
97. He calls the Jews his
own people because they were chosen out of all the world to be his people, and
he had been promised to them through Abraham, Isaac, Jacob and David. For to us
heathens or Gentiles there was no promise of Christ. Therefore we are strangers
and are not called ”his own”; but through pure grace we have been adopted, and
have thus become his people; though, alas, we also allow him to come daily
through the Gospel and do not esteem him. Therefore we must also suffer that
another, the Pope, comes in his place and is received by us. We must serve the
bitter foe because we will not serve our God.
98. But we must not
forget in this connection that the Evangelist refers twice to the divinity of
Christ. First, when he says: ”The world was made through him.” Secondly, when
he says: ”He came unto his own.” For it is the nature only of the true God to
have his own people. The Jews were always God's own people as the Scriptures
frequently declare. If then they are Christ's own people, be must certainly be
that God to whom the Scriptures assign that people.
99. But the Evangelist
commends to every thoughtful person for consideration, what a shame and
disgrace it is that the world does not recognize its Creator, and that the
Jewish people do not receive their God. In what stronger terms can you reprove
the world than by saying that it does not know its Creator? What base wickedness
and evil report follow from this fact alone! What good can there be where there
is nothing but ignorance, darkness and blindness? What wickedness where there
is no knowledge of God! 0, woe! What a wicked and frightful thing the world is!
The one who knew the world and duly pondered this, would fall the deeper into
perdition. He could not be happy in this life, of which such evil things are
written.
100. We see now what kind
of a Light that is of which the Evangelist has hitherto been speaking. It is
Christ, the comforting light of grace, and not the light of nature or reason.
For John is an Evangelist and not a Platonist. All who receive the light of
nature and reason receive him according to that light; how could they receive
him otherwise? Just as they receive the natural life from the divine life.
However, that light and that life do not give them any power to become the children
of God. Yea, they remain the enemies of this Light, do not know it, nor
acknowledge it. Therefore there can be no reference in this Gospel to the light
of nature, but only to Christ, that he may be acknowledged as true God.
101. From now on this Gospel
is familiar to all, for it speaks of faith in Christ's name, that it makes us
God's children. These are excellent words and powerfully refute the teachers of
the law, who preach only good works. Good works never bring about a change of
heart. Therefore, although the work righteous are ever changing and think they
are improving their deeds, in their hearts they remain the same, and their
works only become a mantle for their shame and hypocrisy.
102. But, as has often been
said, faith changes the person and makes out of an enemy a child, so
mysteriously that the external works, walk and conversation remain the same as
before, when they are not by nature wicked deeds. Therefore faith brings with
it the entire inheritance and highest good of righteousness and salvation, so
that these need not be sought in works, as the false teachers of good works
would have us believe. For be who is a child of God has already God's
inheritance through his sonship. If then faith gives this sonship, it is
manifest that good works should be done freely, to the honor of God, since they
already possess salvation and the inheritance from God through faith. This has
been amply explained heretofore in the sermon on the second Epistle for this day.
”Who were born, not of blood, nor of
the will of the flesh, nor of the will of man, but of God.”
103. To explain himself,
the Evangelist here tells us what faith does, and that everything is useless
without it. Here he not only does not praise nature, light, reason, and
whatever is not of faith, but forcibly overthrows each. This sonship is too
great and noble to originate from nature or to be required by it.
104. John mentions four
different kinds of sonship: one of blood, another of the will of the flesh, a
third of the will of man, the fourth of this will of God. It is evident that
the sonship of blood is the natural sonship. With this lie refutes the Jews who
boasted that they were of the blood of Abraham and the patriarchs, relying on
the passages of Scripture in which God promises the blessing and the
inheritance of eternal salvation to the seed of Abraham. Therefore they claim
to be the only true people and children of God. But here he says, there must be
more than mere blood, else there is no sonship of God. For Abraham and the
patriarchs received the inheritance, not for blood's sake but for faith's sake,
as Paul teaches in Heb. 11, 8. If mere blood-relationship were sufficient for
this sonship, then Judas, the betrayer, Caiaphas, Ananias, and all the wicked
Jews who in times past were condemned in the wilderness, would have a proper
right to this inheritance. For they were all of the blood of the patriarchs.
Therefore it is said, they were born, ”not of blood, but of God.”
105. The other two relationships
or sonships, to wit, of the will of the flesh.” and ”of the will of man” I do
not yet sufficiently understand myself. But I see very well that the Evangelist
thereby wishes to reject everything which is of nature and which nature can
accomplish, and that he would retain the birth by God alone. Therefore there is
no danger in whatever manner we explain these two parts and variously attribute
them to nature outside of grace. It is all the same. Some understand the
sonship of the will of the flesh to come not of blood, but through the law of Moses He commanded that the nearest kin to the wife
of a deceased husband marry the widow, and raise a name and heir to the
deceased one, that the name of his friend be not put out of
106. But the Evangelist
here calls by the name of flesh man, as he lives in the flesh, which is the
common Scriptural designation. Therefore the meaning is: not as men have
children outside of their own line of descent, which is carnal and human, and
takes place in accordance with man's free will. But what is born in the line of
ancestral blood, takes place without the free will, according to nature, whether
a man wills it or not.
107. The third kind of
sonship mentioned is ”of the will of man.” This is taken to mean the sonship of
strangers, commonly called ”adoption,” as when a man chooses and adopts a
strange child as his own. Though you were Abraham's or David's real child, or
step-child, or you had been adopted, or you were a stranger, it would all be of
no benefit to you unless you were born of God. Even Christ's own friends and
relatives did not believe in him, as we are told, John 7, 5.
108. But those who wish
may explain this relationship as follows: ”Those born of blood” may mean all
those who belong to the blood-relationship, whether it be a full or a
step-relationship; ”those born of the will of the flesh” may include all those
who are not born of blood, or those who have been adopted into the
relationship. But ”those who are born of the will of man” are spiritual
children of those who are the disciples or followers of a teacher. Thus the
Evangelist rejects everything that might be accomplished by blood, flesh,
nature, reason, art, doctrine, law, free will, with all their powers, so that
no one may presume to help another by means of his own doctrine, work, art, or
free will, or be allowed to help any man upon earth to the kingdom of God; he is
to reject everything, except the striving after the divine birth. I am also
inclined to think that ”man” in the Scriptures usually means a superior, who
rules, leads, and teaches others. These are properly and before all others
rejected, since no relationship is more stubborn, more insolently presumptuous,
and confides more in itself than this, and does most strenuously oppose grace
at all times, and persecutes the Lord of grace. In this respect let every one
have his opinion, as long as he bears in mind that nothing avails which is not
born of God. For if something else would have availed anything, the Evangelist
would without doubt have put it side by side with the divine birth, especially
as he looks for it so carefully, and would not have exalted only this divine
birth.
109. The divine birth is
therefore nothing else than faith. How can this be? It has been explained above
how the light of grace opposes and blinds the light of reason. If now the
Gospel comes and bears witness to the light of grace, that man must not live
and do according to his fancy, but must reject, put away, and destroy the light
of nature, if this man accepts and follows such testimony, gives up his own
light and fancy, is willing to become a fool, allows himself to be led, taught
and enlightened be will be entirely changed, that is, in his natural light. His
old light is extinguished and a new light, to wit, faith is kindled. He follows
this new light in life and in death, clings solely to the witness of John or
the Gospel, even should he be compelled to abandon all he had and could do
before. Behold, he is now born again of God through the Gospel, in which he
remains, and lets go his own light and fancy, as St. Paul says: ”For in Christ
Jesus I begat you through the Gospel,” 1 Cor. 4, 15; again, ”Of his own will he
brought us forth by the word of truth, that we should be a kind of first fruits
of his creatures,” Jas. 1, 18. Therefore St. Peter calls us ”new born babes,” I
Pet. 2, 2. It is for this reason also that the Gospel is called the womb of
God, in which we are conceived, carried and born as a woman conceives, carries
and bears a child in her womb. Isaiah says: ”Hearken
unto me, 0 house of Jacob, and all the remnant of the house of
110. But this birth
properly shows its power in times of temptation and death. There it becomes
evident who is born again, and who is not. Then the old light, reason,
struggles and wrestles and is loath to leave its fancies and desires, is
unwilling to consider and resort to the Gospel, and let go its own light. But
those who are born again, or are then being born again, spend their lives in
peace and obedience to the Gospel, confide in and cling to the witness of John,
and let go, their light, life, property, honor, and all they have. Therefore
they come to the eternal inheritance, as real children.
111. But when this light,
reason and man's old conceit are dead, dark, and changed into a new light, then
the life and all powers of man must be changed and be obedient to the new
Light. For where the will goes reason follows, and love and pleasures follow
the will. And so the whole man must be hid in the Gospel, become a new creature
and put off the old Adam, as the serpent puts off its old skin. When the skin
becomes old the serpent seeks a narrow crevice in the rock, crawls through it,
sheds its old skin, and leaves it on the outside.Thus man must resort to the
Gospel and to God's Word, confidently trusting their promises, which never
fail. In this way he puts off the old Adam, sets aside his own light and
conceit, his will, love, desire, speech, and his deeds, and becomes an entirely
new man, who sees everything in a different manner than before, judges differently,
thinks differently, wills differently, speaks and loves and desires
differently, acts and conducts himself differently than he did before. He now
understands whether all the conditions and works of men are right or wrong, as
112. He now sees clearly
what great fools they are who pretend to become pious through their good works.
He would not give one farthing for all the preachers, monks, popes, bishops,
tonsures, cowls, incense, illuminations, burning of candles, singing, organs,
prayers, with all their external performances; for he sees how all this is
simple idolatry, and foolish dissimulation, just as the Jews prayed to Baal,
Astaroth, and the calf in the wilderness, which they looked upon as precious
things in the old light of stubborn, self-conceited reason.
113. From this it is
evident that no blood, nor relationship, nor command, nor doctrine, nor reason,
nor free will, nor good works, nor exemplary living, nor Carthusian orders, nor
any religious orders, though they were angelic, are of any use or help to this
sonship of God; but they are only a hindrance. For where reason is not first
renewed and in agreement with the new birth, it takes offense, becomes hardened
and blinded, so that it will scarcely, if ever, be able to be righted; but
thinks its doings and ways are right and proper, storming and raving against
all who disregard and reject its doings. Therefore the old man remains the
enemy of God and of grace, of Christ and of his light, beheads John and
destroys his testimony, the Gospel, and sets up his own human doctrines. Thus
the game goes on even now, in full splendor and power, in the doings of the
pope and his clergy, who together know nothing of this divine birth. They
prattle and speak nonsense in their doctrines and commandments of certain good
works, with which they hope to attain grace, though still clad in the old Adam.
114. But what is here said
remains unchangeable: Not of blood, not of the will of the flesh nor of man,
but of God, is this new birth. We must despair of our own will, works, and
life, which have been poisoned by the false, stubborn, selfish light of reason;
in all things listen to the voice and testimony of the Baptist; believe and
obey it. Then the true Light, Christ will enlighten us, renew us, and give us
power to become the sons of God. For this reason he came and was made man, as
follows:
115. By ”flesh” we
understand the whole man, body and soul, according to the Scriptures, which
call man ”flesh,” as above, when it is said: ”Not of the will of the flesh”;
and in the Creed we say: ”I believe in the resurrection of the body” (German:
flesh), that is, of all men. Again Christ says: ”Except those days had been
shortened, there would be no flesh saved,” that is, no man, Math. 24, 22.
Again: ”He remembered that they were but flesh, a wind that passeth away, and
cometh not again,” Ps. 78,39. Again: ”Thou gavest him authority over all flesh,
that to all whom thou hast given him, he should give eternal life,” John 17, 2.
116. I speak of this the
more fully because this passage has occasioned so much offense on the part of
heretics at the time when there were learned and great bishops. Some, as
Photinus and Appollinaris, taught that Christ was a man without a soul, and
that the divine nature took the place of the soul in him. Manichaeus taught
that Christ did not have true, natural flesh, but was only an apparition,
passing through his mother, Mary, without assuming her flesh and blood, just as
the sun shines through a glass, but does not assume its nature. In opposition
to all these the Evangelist uses a comprehensive word, and says: ”He became
flesh,'' that is, a man like every other man, who has flesh and blood, body and
soul.
117. Thus the Scriptures,
one part after another, had to be tried and confirmed, until the time of the
Antichrist, who suppressed them not in parts, but in their entirety. For it has
been prophesied that at the time of Antichrist all heresy should be united into
one parasitic whole and devour the world. This could not have happened at a
better time than when the Pope set aside the whole Scriptures, and in their
place set up his own law. Therefore bishops are now no more heretics, nor can
they become heretics; for they have no part of the book by which heretics are
made, to wit, the Gospel. They have piled up all heresy within and among
themselves.
118. In times past,
heretics, however bad they were, still remained in the Scriptures, and left
some parts intact. But what is left since this divine birth and faith are no
more acknowledged and preached, and in their stead only human law and works?
What matters it, whether Christ is God or not God, whether he was flesh or a
mere apparition, whether he had a soul or not, whether he had come before or
after his mother, or whether all error and heresy which have ever been, would
prevail? We would have no more of him than all those heretics and do not need
him. He seems to have become man in vain, and all things written about him seem
to be to no purpose, because we have ourselves found a way by which we may by
our own works come to the grace of God!
119. Therefore there is
no difference between our bishops and all heretics that have ever lived, except
this that we name Christ with our mouth and pen, for the sake of appearance.
But among ourselves we speak of him, and are as little benefited by him, as
though he were one with whom all heretics might play the fool. Thus St. Peter
has prophesied and said: ”These shall be false teachers among you, who shall
privily bring in destructive heresies, denying even the Master that bought
them.” (2 Peter 2, 1).
120. What does it profit,
though Christ be not what the heretics make him, if he is no more to us than to
them, and does no more for us? What does it profit to condemn the heretics, and
know Christ aright, if we have no different faith in him than they had? I see
no reason for the need of Christ, if I am able to attain grace by my works. It
is not necessary for him to be God and man. In short all that is written about
him is unnecessary; it would be sufficient to preach God alone, as the Jews
believe, and then obtain his grace by means of my works. What more would I
want? What more would I need?
121. Christ and the
Scriptures are not necessary, as long as the doctrine of the pope and his
schools exist. Therefore I have said that pope, bishops, and schools are not
good enough to be heretics; but they surpass all heretics, and are the dregs of
all heresies, errors, and idolatry from the beginning, because they entirely
suppress Christ and the Word of God, and only retain their names for
appearance's sake. This no idolater, no heretic, no Jew has ever done, not even
the Turk with all his violent acts. And although the heathen were without the
Scriptures and without Christ before his birth, yet they did not oppose him and
the Scriptures, as these do. Therefore they were far better than the Papists.
122. Let us be wise in
these times in which Anti-Christ is powerful, and let us cling to the Gospel,
which does not teach us that reason is our light, as men teach us, but which
presents Christ as indispensable to our salvation, and says: The Word, by which
all things were made, is life, and the life is the light of men. Firmly believe
that Christ is the Light of men, that without him all is darkness in man, so
that he is unable to know what to do or how to act, to say nothing about being
able to attain the grace of God by his own works, as the foolish schools with
their idol, the Pope, teach and deceive all the world.
123. He came that he
might become the Light of men, that is, that he might become known; he showed
himself bodily and personally among men and was made man. He is the light on
the candle-stick. The lost piece of money did not of itself and with light in hand
go after and seek the lighted candle, but the candle with its light sought the
piece of money and found it; it has swept the house of this whole world in
every nook and corner with its broom; and it continues to seek, sweep and find
even until the last day.
124. But that the Word
and not the Father was made flesh, and that both are one complete, true God, is
a great mystery. Yet faith apprehends it all, and it is proper that reason
should not apprehend it; it happened and is written that reason should not
apprehend it, but become altogether blind, dazzled and stupefied, changing from
its old false light into the new light.
125. Yet this article is
not opposed to the light of reason, which says that we must serve God, believe,
and be pious, which accords with this article. But if reason is called on to
say exactly who this God is, it is startled and says: ”This is not God,” and so
makes a God according to its fancy. Therefore when it is informed that this
Word is God and that the Father is the same God, it doubts, hesitates and
imagines the article to be wrong and untrue, continues in its conceit and
fancy, and thinks it knows better what God is and who he is than any one else.
126. Thus the Jews
continue in their opinion, and do not doubt at all that God is to be believed
and honored; but who this God is, they explain according to their own fancy,
claim to be masters themselves, and even make God a liar. See then, thus reason
does to all of God's works and words, continues to cry that God's work and Word
are to be honored, but claims that it is its privilege and judgment to say what
is God's work and Word. It would judge God in all his works and words, but is
unwilling to be judged by him. What God is or is not, must be according to its
caprice.
127. Consider whether God
does not justly express his anger in the Scriptures against such immeasurable
wickedness, whether he does not rightly prefer open sinners to such saints.
What would you think more vexatious than such wicked presumptuous? I say this
that we may recognize the delicious fruit to which the pope and his schools
attribute so much, and which of itself and by its own exertions, without
Christ, provides the grace of God. They are God's greatest enemies, and would
annihilate him, in order that they might be God themselves, and succeed in
making men believe that the grace of God is obtained as they prescribe. This
surely is real darkness.
128. See, in this way
reason must make idols, and cannot do otherwise; it knows very well how to talk
of God's honor, but goes and bestows the same honor on him whom it fancies to
be God. Such a one is certainly not God, but is reason's fancy and error, of
which the prophets in various ways complained. Nor does it improve the matter,
if any one were to say, as the Jews do: ”Yes, I mean the God who has created
the heavens and the earth; here I cannot be mistaken, and must be right.” In
Isaiah 48, 1 God himself answers: ”Hear ye this, who
swear by the name of Jehovah, and make mention of the God of
129. How is this to be
accounted for? It happens thus that he who does not accept God in the
particular manner in which God has revealed himself, will profit nothing, if he
afterwards accepts God in the manner which he has selected for himself. If
Abraham had said that it was neither God nor God's work that commanded him to
sacrifice his son Isaac, but would have followed his reason and have said he
would not sacrifice his son, but would serve the God who made heaven and earth
in some other way, what would it have profited him? He would have lied; for he
would in that very thing have rejected the God who created the heavens and the
earth, and would have devised another God, under the name of the God who had
created the heavens and the earth, and would have despised the true God, who
had given him the command.
130. Behold, thus they
all lie who say, they mean the true God who created the heavens and the earth,
and yet do not accept his work and Word, but exalt their own opinion above God
and his Word. If we truly believed in the God who had created heaven and earth,
they would also know that the same God is a creator of their imagination,
makes, breaks and judges it as he pleases. But as they do not allow him to be a
creator of themselves and their fancies even in a small degree, it cannot be
true that they believe him to be the creator of all creation.
131. Perhaps you will
say: What if I were deceived, and he were not God? I answer: Do not worry, dear
soul; a heart that does not trust in its own fancy God will not allow to be
deceived; for it is not possible that he should not enter such a heart and
dwell there. Mary says: ”He hath filled the hungry with good things,” Luke 1,
53. The Psalmist says: ”He satisfieth the longing soul,” Ps. 107, 9. But if any
is deceived it is certain that he trusted in his own fancy, either secretly or
openly. Therefore a hungry soul always stands in fear in those things that are
uncertain, whether they be of God. But selfconceited persons are immediately
taken with them, thinking it sufficient if the things glitter and take their
fancy. Again what is certain to be of God, the simple accept at once, but the
arrogant persecute it.
132. Now there is no
surer sign of a thing of God than that it is against or beyond our fancy.
Likewise the arrogant think, there is no surer sign that a thing is not of God
than that it is against their fancy. For they are makers and masters of God,
and so make those things God and of God which accord with their fancy.
Therefore all those who depend upon themselves must be deceived, and all those
who are simpleminded, and not preoccupied with themselves, are safe; they are
they who keep the true Sabbath. Where this fancy goes so far as to employ the
Word of God in defense of its arrogance and to apply the Scriptures according
to its own light, there is neither hope nor help. Such people think the Word of
God on their side, and they must safeguard it. This is the last fall, and is
the real mischief of Lucifer, of whom Solomon speaks: ”A righteous man falleth
seven times, and riseth up again; but the wicked are overthrown by calamity.”
Prov. 24,16.
133. Of this there is now
enough; let us come back again to the Gospel. John says: ”And the Word became
flesh, and dwelt among us;” that is, he lived among men upon earth, as other
men do. Even though he was God, he became a citizen of
134. Now this ”likeness”
and ”dwelling” of Christ must not be understood of his human nature, in which
he has been made like unto men. But these words must be understood as referring
to his external being and mode of living such as eating, drinking, sleeping,
walking, working, resting, hearth and home, walking, and standing, and all
human conduct and deportment, by which no one could recognize him as God, had
he not been so proclaimed by John in the Gospel.
IV. THE
REVELATION OF CHRIST'S GLORY.
135. He says further: ”We
behold his glory,” that is, his divinity through his miracles and teachings.
The word ”glory” we have heard before in the Epistle, where it was said of
Christ, that Christ is the ”brightness of the Father's glory,” which means his
divinity. Our word ”glory” comes from the Latin ”gloria.” The corresponding
word in Hebrew is ”Cabod” and the Greek word is ”Doxa.” Thus we speak of a ruler
or a great man having achieved an accomplishment with great glory, and that
everything passed off gloriously, when it has passed off well, successfully,
and bravely. Glory does not only mean a great repute, or far-famed honor, but
it means also the things which give occasion for the fame, such as costly
houses, vessels, clothes, servants, and the like, as Christ says of Solomon:
”Consider the lilies of the field, how they grow; they toil not, neither do
they spin; yet I say unto you, that even Solomon in all his glory was not
arrayed like one of these,” Math. 6, 28-29. In the book of Esther we read:
”King Ahasuerus made a great feast . . . . when he showed the riches of his
glorious kingdom,” 1, 3-4. Thus we say: This is a glorious thing, a glorious manner,
a glorious deed, ”gloriosa res”. This is also what the Evangelist means when he
says: ”We have seen his glory,” to wit, his glorious being and deeds, which are
not an insignificant, common glory, but the glory as of the only begotten of
the Father.
136. Here he expresses
who the Word is, of whom he and Moses have been speaking, namely, the only
begotten Son of God, who has all the glory of the Father. He calls him the only
begotten, so as to distinguish him from all the children of God, who are not natural
children as this one is. With these words is shown his true divinity; for if he
were not God, he could not in preference to others be called the only begotten
Son, which is to say that he and no other is the Son of God. This can not be
said of angels and pious men. For not one of them is the Son of God, but are
all brethren and creatures of a like creation, children elected by grace, and
not children born out of God's nature.
137. But the expression,
”We beheld his glory”, does not refer only to bodily sight; for the Jews also
saw his glory, but did not regard it as the glory of the only begotten Son of
God: it refers to the sight of the faithful, who believe it in their hearts.
Unbelievers, who beheld only the worldly glory, did not notice this divine
glory. Nor can these two tolerate each other. He that would be glorious before
the world for God's sake, will be glorious before God.
138. These two words are commonly
used together in the Scriptures. ”Grace” means that whatsoever Christ does is
ever pleasing and right. Furthermore, in man there is only disfavor and guile;
all that he does is displeasing to God. In fact, he is fundamentally untrue and
puts on a vain show, as the Psalmist says: ”All men are liars”, 116, 11. And
again: ”Surely every man at his best estate is altogether vanity.” Ps. 39, 5.
139. This passage is
opposed to the presumptuous Papists and Pelagians, who find something outside
of Christ, which they claim is good and true; and yet in Christ alone is grace
and truth. It is indeed true, as has been said above, that there are some
things outside of Christ which are true and pleasing, as the natural light,
which teaches that three and two are five, that God should be honored, and the
like. But this light never accomplishes its end; for as soon as reason is to
act, and make use of its light, and exercise it, it confuses everything, calls
that which is good bad, and that which is bad good; calls that the honor of God
which is his dishonor, and vice versa. Therefore man is only a liar and vain,
and unable to make use of this natural light except against God, as we have
already said.
140. It is unnecessary to
look for the armor in this Gospel; it is all armor and the chief part, upon
which is founded the article of faith that Christ is true God and true man, and
that without Grace, nature, free will, and works are nothing but deception,
sin, error and heresy in spite of Papists and Pelagians.
ST.
STEPHEN’S DAY
ACTS 6:8-14;
7:54-60
STEPHEN’S
EXAMPLE OF FAITH.
Acts 6:8-15
And
Stephen, full of faith and power, did great wonders and miracles among the
people. Then there arose certain of the synagogue, which is called the
synagogue of the Libertines, and Cyrenians, and Alexandrians, and of them of
Cilicia and of
Acts
7:54-60
When they
heard these things, they were cut to the heart, and they gnashed on him with
their teeth. But he, being full of the Holy Ghost, looked up stedfastly into
heaven, and saw the glory of God, and Jesus standing on the right hand of God,
And said, Behold, I see the heavens opened, and the Son of man standing on the
right hand of God. Then they cried out with a loud voice, and stopped their
ears, and ran upon him with one accord, And cast him out of the city, and
stoned him: and the witnesses laid down their clothes at a young man's feet,
whose name was Saul. And they stoned Stephen, calling upon God, and saying,
Lord Jesus, receive my spirit. And he kneeled down, and cried with a loud
voice, Lord, lay not this sin to their charge. And
when he had said this, he fell asleep.
1. It is necessary to the
understanding of this epistle lesson to introduce something of what is omitted
and to present in connection with the narrative the things which gave rise to
it. The dispute arose from Stephen’s assertion that whatsoever proceeds not
from faith does not profit, and that men cannot serve God by the erection of
churches, or by works independent of faith in Jesus Christ. Faith alone renders
us godly; faith alone builds the
2. Stephen, however, opposes them by
citing Isaiah 66:1-2: “Heaven is my throne, and the earth is my footstool: what
manner of house will ye build unto me? and what place
shall be my rest? For all these things hath my hand made, and so all these
things came to be, saith Jehovah.” This statement is clear and forcible beyond
gainsaying. It shows God does not dwell in houses made with hands, for the
essential elements of these are, in the first place, of his own creating and
belong to him. Further, if heaven nor earth can contain
him – and he here asserts that heaven is not his house but his throne, and the
earth not his habitation but his footstool – how can he be expected to dwell in
a house made by men? Solomon speaks to the same purpose in 1 Kings 8:27,
referring to the house he has himself built.
3. Defeated by the power of this
passage from Isaiah, and similar citations they could not gainsay, the Jews
proceeded to misconstrue Stephen’s words, making out that he declared Jesus
would destroy the temple and change the customs of Moses. Yet Stephen had no
intention of giving such impression. He simply asserted that we are saved not
by the Law or the temple, but by faith in Jesus Christ; and that having faith
we may rightly observe the Law, whether there be temple or not. Stephen’s
purpose was merely to remove the Jews’ false confidence in their own works and
in the temple.
4. Similar to them, the Papists of
today, when they hear it claimed that works are not effectual and that faith in
Christ must precede and must be of sole efficacy, cry out that good works are
prohibited, and God’s commandments blasphemed. Were Stephen a preacher of today
he might not, it is true, be stoned, but he would be burned, or dismembered
with tongs, by the enraged Papists.
5. Stephen replies to the false
accusation of the Jews. Beginning with Abraham, he goes on through the
Scriptures, showing how, previous to the time of Solomon who built a house for
God, neither Abraham nor any other of the patriarchs ever built a house for his
service, but they were not for that reason the less regarded of God. Then
Stephen adds the quotation from Isaiah. He says: “But Solomon built him a
house. Howbeit the Most High dwelleth not in houses made with hands; as saith
the prophet, The heaven is my throne, and the earth
the footstool of my feet: what manner of house will ye build me? saith the Lord: or what is the place of my rest? Did not my
hand make all these things?”
6. After these words he rebukes
them, saying: “Ye stiffnecked and uncircumcised in heart and ears, ye do always
resist the Holy Spirit: as your fathers did, so do ye. Which of the prophets
did not your fathers persecute? and they killed them
that showed before of the coming of the Righteous One; of whom ye have now
become betrayers and murderers; ye who received the law as it was ordained by
angels, and kept it not.”
7. Now follows the latter part of
our lesson, beginning, “Now when they heard these things, they were cut to the
heart, and they gnashed on him with their teeth.” Evidently, then, the dispute
was in regard to faith and good works. But how is it with the Papists, who have
not the least semblance of grounds for their position other than their own
human laws and doctrines? If they could produce for themselves a shadow of
support such as the Jews had in adducing that God gave the law of Moses and
chose the temple at Jerusalem, they would instantly raise a cry of, “By divine
right” (de jure divino), as in fact did their forefathers the Jews.
BUILDING CHURCHES DOES NOT SECURE GOD’S
FAVOR
8. This epistle text seems to be not
at all difficult; it is plain. It presents in Stephen an example of the faith
of Christ. Little comment is necessary. We shall examine it briefly. The first
principle it teaches is, we cannot secure the favor of
God by erecting churches and other institutions. Stephen makes this fact plain
in his citation from Isaiah.
9. But if we are to take this
position and maintain it, we must incur the same risk Stephen did. Such position
calls for the doing away with the bulls of the Pope, with innumerable
indulgences, laws of the ecclesiasts and incessant preaching about churches,
altars, institutions, cloisters, chalices, bells, tables, candles and apparel. Thus
would the holiness of the Pope and his adherents be offended, and not without
reason. For in consequence, luxuries of kitchen and cellar would be diminished, and all temporal possessions as well. In course
of time idleness, voluptuousness and ease would have to give place to labor,
poverty and unrest. The clerical order would be obliged to! study
and pray, or support themselves like other people do. Such a course would not
be agreeable to them. The holy Christian Church would be despised, as were
Christ and the apostles. Her officials could no longer live in royal pomp,
waging war, plundering, and shedding blood, all under the pretext of honoring
God and exalting the holy Church. For this have the most holy fathers in God
done, and still do.
10. We must not, however, be led to
conclude it is wrong to build and endow churches. But it is wrong to go to the
extreme of forfeiting faith and love in the effort, presuming thereby to do
good works meriting God’s favor. It results in abuses precluding all
moderation. Every nook and corner is filled with churches and cloisters,
regardless of the object of church-building.
11. There is no other reason for
building churches than to afford a place where Christians may assemble to pray,
to hear the Gospel and to receive the sacraments; if indeed there is a reason. When
churches cease to be used for these purposes they should be pulled down, as
other buildings are when no longer of use. As it is now, the desire of every
individual in the world is to establish his own chapel or altar, even his own
mass, with a view of securing salvation, of purchasing heaven.
12. Is it not a miserable, a
deplorable, error and delusion to teach innocent people to depend on their
works to the great disparagement of their Christian faith? Better to destroy
all the churches and cathedrals in the world, to burn them to ashes – it is
less sinful even when done through ma-lice-than to allow one soul to be misled
and lost by such error. God has given no special command in regard to the
building of churches, but he has issued his commands in reference to our souls
– his real and peculiar churches. Paul says concerning them (
1 Corinthians 3:16-17): “Ye are a temple [church] of God If any man
destroyeth the
13. But observe the holiness of the
Papists. The foundation of every soul is disturbed by their error, and the real
14. Especially is there
justification for so doing because of the worthless reason the Papists assign
for building churches. Christ preached for over three years, but only three
days in the temple at
15. But it must be that costly
buildings with magnificent arches are required for the false preachers and
diabolical teachers of today, though the Word of God could find in all
16. You see now some reason why
lightning strikes the costly Papist churches more frequently than it does other
buildings. Apparently the wrath of God especially rests upon them because there
greater sins are committed, more blasphemies uttered and greater destruction of
souls and of churches wrought than take place in brothels and in thieves’ dens.
The keeper of a public brothel is less a sinner than the preacher who does not
deliver the true Gospel, and the brothel is not so bad
as the false preacher’s Church. Even were the proprietor of the brothel daily
to prostitute virgins, godly wives and nuns, awful and abominable as such
action would be, he would not be any worse nor would he work more harm than
those papistical preachers.
17. Does this astonish you?
Remember, the false preacher’s doctrine effects nothing but daily to lead
astray and to violate souls newly born in baptism – young Christians, tender souls,
the pure, consecrated virgin brides of Christ. Since the evil is wrought
spiritually, not bodily, no one observes it; but God is beyond measure
displeased. In his wrath he cries, through the prophets, in unmistakable terms,
Thou harlot who invitest every passer-by! So little can God tolerate false preaching. Jeremiah in his prayer (
Lamentations 5:11) makes this complaint, “They ravished the women in
18. The false doctrines and works of
the Papists are destructive not only of faith, but also of Christian love. The
fool may always be known by his cap. Many a man passes by his poor neighbor who
has a sick child or wife, or is otherwise in need of assistance, and makes no
effort to minister to him, but instead contributes to endow some church. Or
else while health remains he endeavors to heap up treasures, and when he comes
at last to his deathbed makes a will bequeathing his estate to some certain
institution. He will be surrounded by priests and monks. They will extol his
act, absolve the religious man, administer the Sacrament and bury him with
honors. They will proclaim his name from the pulpit and during mass, and will
cry: “Here is worthy conduct indeed! The man has made ample provision for his
soul. Many blessings will hereafter be conferred upon him.” Yes, hereafter but,
alas, eternally too late.
19. But no one while he is living
warns of the man’s sins in not administering to the wants of his neighbor when
it lies in his power to relieve; in passing him by, and ignoring him as the
rich man did Lazarus in the Gospel. And he does not himself recognize his sins.
Hence they must remain unconfessed, unrepented of and unabsolved, however many
bulls, indulgences and spiritual fathers may have served. This neglect is the
very sin concerning which Christ on the day of judgment
will say: “I was... naked, and ye clothed me not.” Matthew 25:43. The religious
one will then reply, “I heaped up treasures to establish an institution for
thee, in obedience to the Pope’s decree, and hence he has absolved me from all
my sins.” What can individuals such as he expect to hear but the sentence:
“Depart from me, ye cursed, into everlasting fire”? For by their works they
destroy the Christian faith, and for the sake of mere wood and stone despise
Christian love.
20. Let us, therefore, beloved
friends, be wise; wisdom is essential. Let us truly learn we are saved through
faith in Christ and that alone. This fact has been made sufficiently manifest.
Then let no one rely upon his own works. Let us in our lifetime engage only in
such works as shall profit our neighbors, being indifferent to testament and
institution, and direct our efforts to bettering the full course of our
neighbors’ lives.
21. It is related of a pious woman, St.
Elizabeth, that once upon entering a cloister and seeing on the wall a fine
painting portraying the sufferings of our Lord, she exclaimed: “The cost of
this painting should have been saved for the sustenance of the body; the
sufferings of Christ are to be painted on your hearts.” How forcibly this godly
utterance is directed against the things generally regarded precious! Were St.
Elizabeth so to speak today, the Papists assuredly would burn her for
blaspheming against the sufferings of Christ and for condemning good works. She
would be denounced as a heretic, though her merits were to surpass the combined
merits of ten saints.
GOD’S COMMANDMENTS CANNOT BE FULFILLED BY
MAN’S WORKS
22. Stephen not only rejects the
conceptions of the Jews in regard to churches and their erection, but also
denounces all their works, saying they have received the Law by the disposition
of angels and have not kept it. So the Jews in return reprove Stephen as if he
had spoken against the temple and, further, blasphemed the law
of Moses and would teach strange works. True, Stephen could not rightly have
charged them with failure to observe the Law, so far as external works are
considered. For they were circumcised, and observed the rules
in regard to meats, apparel and festivals, and all Moses’ commands. It
was their consciousness of having observed the Law that led them to stone him.
23. But Stephen’s words were
prompted by the same spirit that moved Paul when he said (
Romans 3:20ff) that by the deeds of the Law no one is justified in the
sight of God, faith alone being the justifier. Where the Holy Spirit is not
present to grant grace, man’s heart cannot favor the Law of God; it would
prefer the Law did not exist. Every individual is conscious of his own apathy
and disinclination toward what is good, and of his readiness to do evil. As
Moses says ( Genesis 8:21), “The imagination of man’s
heart is evil from his youth.” Man, then, being unwilling, he has no real
delight in doing the works of the Law. Lacking right motive, he is constrained
to works through fear of punishment, of shame and hell, or else through gainful
motive and hope of salvation; not through love of God and desire to honor him. All
works so wrought are sheer hypocrisy, and in God’s sight are not good. But the
Holy Spirit is promised to the believer in Christ, and through Christ’s grace
the Spirit produces in the heart a desire for good. Under its
influence the individual voluntarily and without expectation of reward performs
his good works for the honor of God. Through faith and the Spirit he is
already justified and in a saved condition, a state he could never have
attained by any works. In accordance with this principle, we may readily
conclude that all who lack faith and grace fail to observe the Law, even though
they torture themselves to death with its requirements.
24. When Stephen declares the Jews
always resist the Holy Spirit, he means to imply that through their works they
become presumptuous, are not inclined to accept the Spirit’s aid and are
unwilling their works be rejected as ineffectual. Ever working and working to
satisfy the demands of the Law, but without fulfilling its least requirement,
they remain hypocrites to the end. Unwilling to embrace the faith whereby they
would be able to accomplish good works, and the grace of the Spirit that would
create a love for the Law, they make impossible the free, spontaneous
observance of it. But the voluntary observer of the Law, and no other, God
accepts.
25. Stephen calls the Jews “stiff
necked, uncircumcised in heart and ears” because they refuse to listen and
understand. They continually cry, “Good works, good works! Law, Law!” though
not effecting the least thing themselves. Just so do our Papists. As their
forefathers did, so do the descendants, the mass of this generation; they
persecute the righteous and boast it is done for the sake of God and his Law. Now
we have the substance of this lesson. But let us examine it a little further.
AN EXAMPLE OF GODLY ZEAL AND CHRISTIAN LOVE
26. First, we see in Stephen’s
conduct love toward God and man. He manifests his love to God by earnestly and
severely censuring the Jews, calling them betrayers, murderers and
transgressors of the whole Law, yes stiffnecked, and saying they resist the
fulfillment of the Law and resist also the Holy Spirit himself. More than that,
he calls them “uncircumcised in heart and ears.” How could he have censured
them any more severely? So completely does he strip them of every creditable
thing, it would seem as if he were moved by impatience and wrath.
27. But who today would the world
tolerate were he to attempt such censure of the Papists? Stephen’s love for God
constrained him to his act. No one who possesses the same degree of love can be
silent and calmly permit the rejection of God’s commandments. He cannot
dissemble. He must censure and rebuke every opposer of God. Such conduct he
cannot permit even if he risks his life to rebuke it. Love of this kind the
Scriptures term “zelum Dei,” a holy indignation. For rejection of God’s
commands is a slight upon his love and intolerably disparages the honor and
obedience due him, honor and obedience which the zealous individual ardently
seeks to promote. We have an instance of such a one in the prophet Elijah, who
was remarkable for his holy indignation against the false prophets.
28. We must infer from Stephen’s
example that he who silently ignores the transgression of God’s commands, or
any sin, has no love for him. Then how is it with the hypocrites who applaud
transgression? and with calumniators and those who
laugh and eagerly listen to and speak about the faults of others?
29. That the Pope in his absurd laws
enjoins the Papists against censuring governors, is
not sufficient reason for any man to refrain from administering proper reproof.
Whom does Stephen censure here? Is it not the governors of
30. Similarly do the Pope, the
bishops and all the Papists deserve public censure as stiff necked and
uncircumcised hypocrites, resisting the Holy Spirit and dishonoring all God’s
commandments, betraying and murdering Christian souls; thereby being betrayers
and murderers of the Christ who bought them with his own blood.
31. We have just had occasion to
state that Stephen was a layman, an ordinary Christian, not a priest. But the
Papists sing his praises as a Levite, who read the epistle or the Gospel lesson
at the altar. The Papists, however, pervert the truth entirely. It is necessary
for us, therefore, to know what Luke says in Acts 4 and 5. He tells how the
Christians in the inception of the Church, at Jerusalem, made all their
possessions common property and the apostles distributed to each member of the
congregation as he needed, But, as it happened, the widows of the Grecian Jews
were not provided for as were the Hebrew widows; hence arose complaint. The
apostles, seeing how the duty of providing for these things would be so
burdensome as to interfere in a measure with their duties of praying and
preaching, assembled the multitude of the disciples and said: “It is not fit
that we should forsake the Word of God, and serve tables. Look ye out therefore, brethren, from among you seven men of good
report, full of the Spirit and of wisdom, whom we may appoint over this
business. But we will continue steadfastly in prayer, and in the ministry of
the word.” Acts 6:2-4. So Stephen, in connection with
six others, was chosen to distribute the goods. Thence comes the word “deacon,”
servant or minister. For these men served the congregation, ministering to
their temporal wants.
32. Plainly, then, Stephen was a
steward, or an administrator and guardian of the temporal goods of the
Christians his duty was to administer them to those in need. In course of time
his office was perverted into that of a priest who reads the epistle and Gospel
lessons. The only trace left of Stephen’s office is the slight resemblance
found in the duty of the nuns’ provosts, and in that of the administrators of
hospitals and of the guardians of the poor. The readers of the epistle and
Gospel selections should be, not the consecrated, the shorn, the bearers of
dalmatics and brushers of flies at the altar, but ordinary godly laymen who
keep a record of the needy and have charge of the common fund for distribution
as necessity requires. Such was the actual office of Stephen. He never dreamed
of reading epistles and Gospels, or of bald pates and dalmatics. Those are all
human devices.
THE AUTHORITY OF LAYMEN TO PREACH
33. As to the question that may
arise whether an ordinary layman may be allowed to preach: Though Stephen was
not appointed to preach – the apostles, as stated, reserved that office to
themselves – but to perform the duties of a steward, yet when he went to the
market-place and mingled among the people, he immediately created a stir by
performing signs and wonders, as the epistle says, and he even censured the
rulers. Had the Pope and his followers been present, they certainly would have
inquired as to his credentials – his Church passport and his ecclesiastical
character; and had he been lacking a bald pate and a prayer-book, undoubtedly
he would have been committed to the flames as a heretic since he was not a
priest nor a clergyman. These titles, which the Scriptures accord all
Christians, the Papists have appropriated to themselves alone, terming all
other men “the laity,” and themselves “the Church,” as if the laity were not a
part of the Church. At the same time these people of boasted refinement and
nobility do not in a single instance fill the office or do the work of a
priest, of a clergyman or of the Church. They but dupe the world with their
human devices.
34. The precedent of Stephen holds
good. His example gives all men authority to preach wherever they can find
hearers, whether it be in a building or at the market-place. He does not
confine the preaching of God’s Word to bald pates and long gowns. At the same
time he does not interfere with the preaching of the apostles. He attends to
the duties of his own office and is readily silent where it is the place of the
apostles to preach. True, order must be observed. All cannot speak at once. Paul
writes in the fourteenth chapter of 1 Corinthians ( 1
Corinthians 14) that one or two are to be permitted to speak, and that if a
revelation be made to a listener the speaker is to keep silence. That such was
the practice of the apostles is evident from Acts 15, where we read how, after
the discourses of certain Pharisees, Peter preached, and when he ceased
Barnabas and Paul followed, and lastly James. Each spoke in his turn. To a very
slight extent the custom still exists in the debates of colleges, but at
present sermons are only idle talk about Dietrich of
Bern or some dream of the speaker.
35. A sermon proper should be
conducted as a dissertation upon any subject at the social board. Christ,
therefore, instituted the Holy Supper as an occasion where we might treat of
his Word as we sit at table. But now all is perverted and divine order is
superseded by arrangements merely human. But let this suffice on this point.
36. In the second place, Stephen’s
conduct is a beautiful example of love for fellowmen in that he entertains no
ill-will toward even his murderers. However severely he rebukes them in his
zeal for the honor of God, such is the kindly feeling he has for them that in
the very agonies of death, having made provision for himself
by commending his Spirit to God, he has no further thought about himself but is
all concern for them. Under the influence of that love he yields up his spirit.
Not undesignedly does Luke place Stephen’s prayer for his murderers at the
close of the narrative. Note also, when praying for himself
and commending his spirit to God he stood, but he knelt to pray for his
murderers. Further, he cried with a loud voice as he prayed for them, which he
did not do for himself.
37. How much more fervently he
prayed for his enemies than for himself! How his heart must have burned, his
eyes have overflowed and his entire body been agitated and moved with
compassion as he beheld the wretchedness of his enemies! It is the opinion of
38. Stephen aptly chooses his words,
saying, “Lay not this sin to their charge;” that is, make not their sin
unremovable, like a pillar or a foundation. By these words Stephen makes
confession, repents and renders satisfaction for sin, in behalf of his
murderers. His words imply: “Beloved Lord, truly they commit a sin, a wrong. This
cannot be denied.” Just as it is customary in repentance and confession simply
to deplore and confess the guilt. Stephen then prays, offering himself up that
abundant satisfaction may surely be made for sin.
39. Note how great an enemy and at
the same time how great a friend true love can be; how severe its censures and
how sweet its aid. It is like a nut with a hard shell and a sweet kernel. Bitter
to our old Adam nature, it is exceedingly sweet to the new man in us.
EXAMPLE OF COMFORT AND ENCOURAGEMENT
40. This epistle lesson, by the
example given, inculcates the forcible doctrine of faith and love; and more, it
affords comfort and encouragement. It not only teaches; it incites and impels.
Death, the terror of the world, it styles a sleep; Luke says, “He fell asleep.”
That is, Stephen’s death was quiet and painless; he departed as one goes to
sleep, unknowing how – unconsciously falls asleep.
41. The theory that the Christian’s
death is a sleep, a peaceful passing, has safe foundation in the declaration of
the Spirit. The Spirit will not deceive us. Christ’s grace and power make death
peaceful. Its bitterness is far re. moved by Christ’s
death when we believe in him. He says ( John 8:51),
“If a man keep my word, he shall never see death.” Why shall he not see it?
Because the soul, embraced in his living Word and
filled with that life, cannot be sensible of death. The Word lives and knows no
death; so the soul which believes in that Word and lives in it, likewise does
not taste death. This is why Christ’s words are called words of life. They are
the words of life; he who hangs upon them, who believes in them, must live.
42. Comfort and encouragement are
further increased by Stephen’s assertion, “I see the heavens opened, and the
Son of man standing on the right hand of God.” Here we see how faithfully and
lovingly Christ watches over us, and how ready he is to aid us if we but
believe in him and will cheerfully risk our lives for his sake. The vision was
not given solely on Stephen’s account; it was not recorded for his profit. It
was for our consolation, to remove all doubt of our privilege to enjoy the same
happy results, provided we conduct ourselves as Stephen did.
43. The fact that the heavens are
open affords us the greatest comfort and removes all terror of death. What
should not stand open and ready for us when the heavens, the supreme work of
creation, are waiting wide for us and rejoicing at our approach? It may be your
desire to see them visibly open to you. But were everyone to behold, where
would faith be? That the vision was once given to man is enough for the comfort
of all Christians, for the comfort and strengthening of their faith and for the
removal of all death’s terrors. For as we believe, so shall we experience, even
though we see not physically.
44. Would
not the angels, yes all creatures, lend willing assistance when the Lord
himself stands ready to help? Remarkably, Stephen saw not an angel, not God
himself, but the man Christ, he who most delights humanity and who affords man
the strongest comfort. Man, especially when in distress, welcomes the sight of
another man in preference to that of angels or other creatures.
45. Our artful teachers who would
measure the works of God by their own reason, or the seas with a spoon, ask: “How could Stephen look into the heavens when our
vision cannot discern a bird when it soars a little high? How could he see
Christ distinctly enough to recognize him for a certainty? A man upon a high
steeple appears to us a child, and we cannot recognize his person.” They
attempt to settle the question by declaring Stephen’s vision must have been
supernaturally quickened, permitting him to see clearly into infinite space. But
suppose Stephen had been under a roof or within a vault? Away with such human
nonsense! Paul when near
46. When God desires to reveal
himself, heaven and everything else requisite are near. It matters not whether
Stephen were beneath a roof or in the open air, heaven was near to him. Abnormal
vision was not necessary. God is everywhere; there is no need that he come down from heaven. A vision, at close range, of God
actually in heaven is easily possible without the quickening or perverting of
the senses.
47. It matters not whether or no we
fully comprehend how such a vision is effected. It is
not intended that the wonders of God be brought within our grasp; they are
manifested to induce in us belief and confidence. Explain to me, ye of boasted
wisdom, how the comparatively large apple or pear or cherry can be grown
through the tiny stem; or even explain less mysterious things. But permit God
to work; believe in his wonders and do not presume to bring him within your
comprehension.
48. Who can number the virtues
illustrated in Stephen’s example? There loom up all the fruits of the Spirit.
We find love, faith, patience, benevolence, peace, meekness, wisdom, truth,
simplicity, strength, consolation, philanthropy. We see there also hatred and
censure for all forms of evil. We note a disposition not to
value worldly advantage nor to dread the terrors of death.
49. True faith is a strong, active
and efficacious principle. Nothing is impossible to it. It rests not nor
hesitates. Stephen, because of the superior activity of his faith, performed
not merely ordinary works, but wrought wonders and signs publicly – great
wonders and signs, as Luke says. This is written for a sign that the inactive
individual lacks in faith, and has no right to boast of having it. Not undesignedly
is the word “faith” placed before the word “power.” The intention was to show
that works are evidence of faith, and that without faith nothing good can be
accomplished. Faith must be primary in every act. To this end may God assist us. Amen.
ST.
STEPHEN’S DAY
Matthew 23:34-39
Contents:
The teaching concerning
reason and our natural light; four questions; and the teaching concerning
faith.
Matthew
23:34-39.
Therefore,
behold, I send unto you prophets, and wise men, and scribes: some of them shall
ye kill and crucify; and some of them shall ye scourge in your synagogues, and
persecute from city to city: that upon you may come all the righteous blood
shed on the earth, from the blood of Abel the righteous unto the blood of
Zachariah son of Barachiah, whom ye slew between the sanctuary and the altar. Verily
I say unto you, All these things shall come upon this
generation. O Jerusalem, Jerusalem, that killeth the prophets, and stoneth them
that are sent unto her! how often would I have
gathered thy children together, even as a hen gathereth her chickens under her
wings, and ye would not! Behold, your house is left unto you desolate. For I
say unto you, ye ,hall not see me henceforth, till ye
shall say, Blessed is he that cometh in the name of the Lord.
I. THE TEACHING CONCERNING REASON AND
NATURAL LIGHT
1. This Gospel is severe against the
persecutors of faith. Yet, the severer it is against them, the more comforting
it is to the believers who are persecuted. It teaches how obstinate the natural
light, our own fancy and reason is; for when it falls into works and commands,
it no longer listens to any one, as is set forth in the following Gospel. But
the work and fancy of reason claim to be in the right, and it does not matter
how much is preached, how many prophets God sends to her; all must be
persecuted and put to death, that oppose the great red murderess, as she is
pictured in Revelation of St. John 17:4. Here she is called Babylon the Great,
the Mother of Harlots, arrayed in purple and scarlet, sitting upon a beast,
that was also red, and having in her hand a golden cup full of the abominations
and the unclean things of her fornications, that is, the teachings of men, by
which she leads pure believing souls from faith and puts them to shame and
strangles every one that tries to restrain her.
2. Such stiff-necked murderous
obstinacy is set forth in this Gospel; first, in that God tries to convert her
in every way possible, sends to her all kinds of preachers, who are mentioned
by three names; prophets, wise men, and scribes.
3. The prophets are those who preach, being moved only by the Holy Spirit,
who have not taken their sermon from the Scriptures or from human reason, as
were Moses and Amos. And these men are the highest and the best, they are wise,
and they make others wise, write Scriptures, and explain them. Such were nearly
all the fathers before and at the time of Moses, and also many after him,
especially the apostles, who were laymen and common uneducated people, as Luke
says in Acts 4:13: They were unlearned in the Scriptures.
4. The wise men are those who have received their message not only
from God but also through the Scriptures and of men, and they are the disciples
and followers of the prophets, but they themselves also preach and teach with
their mouth and in living words. Such an one was
Aaron, who spoke everything that Moses told him as we read in Exodus 4:15-16,
that God says to Moses: “Thou shalt put my words in his mouth; and he shall be
thy spokesman unto the people, and thou shall be to him as God.” So also all
the priests are to be wise men, as we read in the eleventh chapter of
Zechariah.
5. The writers or scribes are those who teach by means of writings and
books, when they cannot teach in person or by the word of their mouth. Such men
were also the apostles, and before them the Evangelists and their followers,
and also the holy fathers; however, they do not write about or. treat of their own imaginations, but of God’s Word, which
they have learned from the wise men and out of the Scriptures. These now are
the three ways by which the truth may be revealed: by writing, by word, by
thought; by the writing in books, by the words of their mouth, by thoughts of
the heart. One can not in any other way grasp instruction save with the heart,
the mouth, and writings.
6. Now all this is of no avail with
obstinate reason; she listens neither to words, writings, nor to enlightenment,
with which God tries to convert her. The writings and books she suppresses and
burns as the King Jehudi did with the books of Jeremiah, Jeremiah 36:23. Reason
forbids, silences and condemns words; enlightenment
she banishes and slays together with the prophets. And it is remarkable that no
prophet has been slain, banished, or persecuted, because he reproved the coarse
sins of the people except John the Baptist, whom Herodias permitted to be put
to death, because he had reproved the sin of her adultery. Such a great man had
to die for the most disgraceful reason. Still the Jews also did not hate him
because of this one fact, but because he had reproved their sins also, and
therefore they said that he had a devil.
7. In like manner there has ever been numberless disputes about true and false
worship. Abel was slain by Cain in order that his worship might not be
acknowledged by God. In like manner have all the prophets, the wise and the
educated, reproved that worship of God as idolatry, which springs from reason
and human works, being without any faith; natural reason came and said that
this worship was done for the honor of God and was right. Therefore the
prophets had to die as such who prohibited and reproved the service and honor
of God and good works; as Christ says in John 16:2, “Yea, the hour cometh, that
whosoever killeth you shall think that he offereth service unto God.” In like
manner all the idolatry of the Old Testament was started by them not because
they wished to bow down to wood and stones, but because they thereby wished to
worship the true God. Since, however, God had forbidden this, and since this
had been a creation of their own fancy, independent of
faith, it was certainly of Satan and not of God. Therefore the prophet said
that this was not a service of God but one of idols. This, however, they would
not suffer nor listen to, and so, according to God’s command, the prophets did
not dare to be silent, hence they therefore had to die, be banished, and
persecuted.
8. Therefore the whole dispute
consists in this, that the false saints quarrelled with the true saints about
the worship of God and good works, the former saying this is divine worship;
the latter saying no, it is idolatry and unbelief. Thus it has been from the
beginning, and it will also continue unto the end.
9. This same thing we see even in
our day; the Papists themselves have devised good works and divine worship with
their outward deeds and laws, all of which, however, are faithless things,
founded only upon works and without God’s command, mere human prattle. So we
say, they do not serve God, but themselves and Satan, as is the case with all
idolatry; and they only mislead the people from their Christian faith and
common brother love; but they will not suffer us to say that, and thus begins
the misery that reigns now. Both agree that they are to serve God and do good
works; but as to the definition, what is the service of God and good works,
they will never agree. For these say, faith is nothing, nature with her works
is good and right. Moreover, they also agreed that the open coarse sins, as
murder, adultery, and robbery are not right; but in the principal works that
pertain to divine worship, there they separate as far from one another as
winter is from summer. The first hold to God and his mercy, and fear him; the
others run to wood and stones, food and clothing, days and seasons and wish to
win the favor of God by building, by bequests, by fastings, by their blaring
voices and by their shaven heads. They fear nothing, are impudent and full of
every kind of presumption. Oh! what a holy, wise, learned people, for whom God
himself is neither sufficiently holy, wise nor learned, with all his prophets,
wise men and scribes.
II. FOUR QUESTIONS
10. There are several questions
which arise in this Gospel that we must examine. The first is, Why does Christ say that all the righteous blood from Abel
on shall come upon the Jews, since they have not shed it all?
11. The answer is, that the words of
Christ are directed to the whole multitude and to the whole generation of all
those who from the beginning on have persecuted the prophets. This is proved by
the fact that he addressed not only those of his own time but entire
12. But why does he cite only these
two, Abel and Zachariah? Zachariah was not the last whose blood was shed, but
after him Isaiah, Jeremiah, Ezekiel, Uriah, and Micah, and nearly all those who
received a divine call in the Scriptures. And indeed, Zachariah is the first
among the prophets whose martyrdom is mentioned by name in the Scriptures. However,
Christ does not speak here only of the prophets, but of the blood of all the
righteous, of whom there were many under King Saul; likewise many prophets,
whose names are not mentioned, were put to death under King Ahab.
13. In answer to this question I can
say nothing except that Christ here holds to the usage of Scripture and places
before us an example how we ought not to speak, hold, or mention what is not
founded in the Scriptures. For although Isaiah and other prophets have been put
to death, yet we find no mention in the Scriptures of the manner of death of
any one after Zachariah. And thus, though he was not the last whose blood was
shed, yet he is the last who is described by name how he preached in his days
and suffered death. Thus Christ cites the first and the last righteous person,
mentioned in the Scriptures, and thereby other righteous blood that was not
mentioned, yet was shed before and after them. It has indeed been written of
Uriah the prophet in Jeremiah 26:23, that he was slain
by King Jehoiakim long after Zachariah, but this is told by others as a story
which occured long ago. But at his time the Scriptures say nothing about him,
they do not even mention that he ever lived, although they describe the time
and history of the same king in the history of 2 Chronicles 36:4ff; 2 Kings 24:1ff.
Therefore the Lord does not speak of him.
14. It is also asked: Why does
Christ mention the son of Barachiah, since the Scriptures call him the son of
Jehoiada; for thus the text reads in Chronicles 24:20-21, “And the Spirit of
God came upon Zachariah the son of Jehoiada the priest; and he stood above the
people, and said unto them. Thus saith God, Why transgress ye the commandments
of Jehovah, so that ye cannot prosper? because ye have
forsaken Jehovah, he hath also forsaken you, And they conspired against him,
and stoned him with stones at the commandment of the king in the court of the
house of Jehovah.” When he died he said, “Jehovah, look upon it, and require
it.” He also was killed, because he reproved the worship they had established.
15.
16. Finally it is asked: No one can
withstand God’s will, why then does he say: “How often would I have gathered
thy children together, and ye would not?” This passage has been interpreted in
various ways. Some have founded it upon the free will and its ability, so that
it really appears that not free will but obstinate will is reproved, and that
it is base liberty that is only contrary to God, and is so severely condemned
and reproved.
17.
18. For, as I have often said, we
must give special attention to the words of Christ, some of which refer to his
divine, others only to his human nature. But here he introduces himself to us
as God, since he says, “I send unto you prophets” etc.; for the sending of
prophets is a work that belongs to God alone. And Luke 11:49 says he spoke
thus: “Therefore also said the wisdom of God, I will send unto them prophets”
etc. Moreover, his words read as if he not only wished to gather his children
at the present time, but had also often wished to do so in the past, so that
this is to be understood as referring to the divine will. Therefore we shall
answer thus: These words are to be understood in the plainest and simplest
manner as referring to the divine will, according to the usage of Scripture,
which speaks of God as of a man for the sake of the simple minded; as we read
in Genesis 6:6 that it repented Jehovah that he had made man on the earth, and
yet there is no repentance in God. Also, that he was angry, yet in God there is
no human anger. Likewise Genesis 11:5, that he came down from heaven and saw
the building of the tower at Babylon, yet he remains ever sitting on his
throne. And in Psalm 59:5-6, the prophet often says: “Awake, why sleepest thou
so long?” Again: Arise, come to me, and similar passages; and yet he sleeps
not, lies not down, is not far away. Again, Psalm 1:6: “Jehovah knoweth not the
way of the unrighteous,” yet he knows all things. All these passages are
uttered in harmony with our feelings and fancy, and not according to the real
state of the divine nature. Therefore they are not to be perverted by lofty
speculation as utterances of the divine nature; but should be understood as
spoken to common people here upon earth according to our human understanding. For
we are to feel that he does just as the words read; and this is a beautiful and
comforting way to think of God, one which is neither terrifying nor difficult
to understand. Thus also: “How often would I,” is also to be understood as
meaning that he acted so that no one could think or feel otherwise than that he
would gladly gather them, did gather them, as a man might do who eagerly wished
to do such a thing. Therefore dismiss high things and remain by the milk and
simple meaning of the Scriptures
III. THE TEACHING CONCERNING FAITH
19. In order, however, that we may
all take our doctrine out of the Gospel, the Lord has given us here a lovely
picture and parable of what he does for the sake of faith and believers so that
I do not know of a more beautiful passage in all the Scriptures. He spoke in
his anger and indignation very severe words to the Jews in this chapter, and
pronounced his terrible woe upon their unbelief; therefore he does, as angry
men are accustomed to do, and speaks to those ungrateful of his good acts and
good will in the strongest terms possible; namely thus: I would gladly have
imparted the heart in my body to them etc. Thus also the Lord here, in the most hearty way possible, emphasizes his good will and favor
to the Jews, and says he would have gladly been their mother hen had they
wished to be his little chickens.
20. Oh man! note
well these words and this parable, how he pours it forth with great earnestness
and with his whole soul. In this picture you will see, how you are to conduct your
self towards Christ and to what end he is of benefit to you, how you should
make use of him and enjoy him. Behold the hen and her chickens, and there you
see Christ and yourself painted and portrayed better than any painter can
portray them.
21. In the first place, it is
certain that our souls are the chickens; and Satan and wicked spirits are the
buzzards in the air; with only this exception that we are not as wise as the
chickens to flee under our hen. The spirits of Satan are more subtle to rob us
of our souls than the buzzards are to steal the chickens. Now it was said
before in an Epistle how it is not sufficient that we are pious, do good works,
and live in grace. For our righteousness cannot stand before God’s eyes and
judgment, much less our unrighteousness. Therefore I have said: Faith, if it is
true faith, is of such a nature that it does not rely upon itself nor upon the
faith; but holds to Christ, and takes refuge under his righteousness; and he
lets this righteousness be its shield and protection just like the little
chicken never trusts in its own life and efforts, but takes refuge under the
body and wings of the hen.
22. It is not sufficient for one who
is to stand before the judgment of God, to say, I believe and have grace; for
all that is within him is not able to protect him; but he proffers to this
judgment Christ’s own righteousness which he permits to plead for him at the
judgment seat of God. This stands in all honor before him forever, as Psalm
111:3, and Psalm 112:3, say: “His righteousness endureth forever.” Under this
righteousness he creeps, crouches, and stoops, he confides in Christ’s
righteousness and believes without the least doubt that it will sustain him and
so it really comes to pass that he will be sustained by the same faith, not for
his sake nor for the sake of such faith, but for the sake of Christ and his
righteousness under which he takes refuge. Moreover faith that does not this, is not true faith. See that is the meaning of the
Scriptures when they say in Psalm 91:1-7, “He that dwelleth in the secret place
of the Most High shall abide under the shadow of the Almighty. I will say of
Jehovah, he is my refuge and my fortress; my God, in whom I trust. For he will deliver thee from the snare of the fowler, and from the
deadly pestilence. He will cover thee with his pinions, and under his
wings shalt thou take refuge; his truth is a shield and a buckler. Thou shalt
not be afraid for the terror by night, nor for the
arrow that flieth by day; for the pestilence that walketh in darkness, nor for
the destruction that wasteth at noonday. A thousand shall fall at thy side, and
ten thousand at thy right hand; but it shall not come nigh thee.”
23. Behold all this is spoken
concerning faith in Christ, how it alone will stand and protect us from all
danger and ruin, false doctrine, bodily and spiritual temptations of Satan, on
the right hand and on the left, so that all others must fall and perish,
because they do not take refuge under the wing and shoulders of Christ and there
find shelter and anchor their trust. In like manner Malachi 4:2,
says: “But unto you that fear my name shall the sun of righteousness arise with
healing in its wings;” therefore
24. Now notice how the natural
clucking hen acts; hardly any other creature is so anxious about her young. She
changes her natural voice and takes a pitiable and complaining voice; she seeks,
scratches, and calls her little chickens; when she finds anything, she does not
eat it herself, she leaves it for her little ones; with all earnestness she
battles and cries against the buzzard, and spreads her wings out so willingly
and lets her chicks crawl under and upon her, and gladly suffers them to .stay
there. This is indeed a lovely picture. So it is also with Christ. He has
changed his voice to a pitiable tone, has sighed for us and preached
repentance, pointed out to everyone their sins and misery, he scratches in the
Scriptures and calls us unto them and permits us to eat; he spreads his wings
with all his righteousness, merit and grace over us, and takes us so lovingly
under his protection, warms us with his own natural heat, that is, with his
Holy Spirit, who alone comes through him, and fights for us against the devil
in the air.
25. Where and how does he do this? Without
doubt he does it not bodily, but spiritually. His two wings are the two
Testaments of the holy Scriptures; they spread over us
his righteousness and bring us under his protection. This takes place in that
the Scriptures teach this and nothing else, how Christ is such a mother hen,
how we are to be sustained in faith under him and through his righteousness. Therefore
the Psalm mentioned above, explains the wings and shoulders, and says; “his
faithfulness or truth”, that is, the Scriptures embraced by faith “are a shield
and a buckler” against all fear and danger. For we must lay hold of Christ in
his Word and in the preaching of it and cleave to the same with a firm faith
that he is just as is spoken now of him; then we are certainly in him, under
his wings and truth, and shall be also well sustained under him
26. This Gospel therefore is also
his wings or truth as well as all other Gospels; for they all teach Christ in
this manner, yet in some places clearer than in others. Heretofore he was
called a light and life; also a Lord and helper, now he is called a mother hen,
and the emphasis is continually laid upon faith. Thus his body is himself, or
the Christian church; his warmth, his grace and the Holy Spirit.
27. Behold, the church is the most
loving hen, who is always anxious to gather us under her protection; she
spreads her wings out and calls, that is, she preaches and lets both Testaments
be preached, sends out prophets, wise men, and scribes to Jerusalem, yea into
all the world. But what happens? We will not be her chickens; above all, the
proud saints, who contended against her especially with their good works, who
had no desire to know anything about faith, that it is so greatly needed and so
blessed; and who neither know anything of their danger nor admit their doings
to be unrighteous; yea, they themselves therefore become buzzards and swine,
they devour and persecute the chickens along with their mother, tear their
wings and body, slay the prophets, and stone those who are sent unto them. But
what will be their reward? Listen, terrible things:
“Behold, your house is left unto you desolate.”
28. Oh! a
terrible visitation! which is also illustrated in the
instance of the Jews. They killed the prophets so long that God sent them no
more; he suffered them to be without any preaching, without any prophets 1,500
years, he took his Word from them and his wings he drew to himself. And thus
their house is left desolate and no one builds up their souls, God no longer
dwells among them. It has happened to them as they wished; as Psalm 109:17 says
concerning them: “Yea, he loved cursing, and it came unto him; and he delighted
not in blessing, and it was far from him.” Here all the righteous blood shed
upon the earth is come upon them, and this Gospel is fulfilled in them.
29. In like manner also Isaiah
5:5-6, speaks of them: “And now I will tell you what I will do to my vineyard:
I will take away the hedge thereof, and it shall be eaten up; I will break the
wall thereof, and it shall be trodden down: and I will lay it waste; it shall
not be pruned nor hoed; but there shall come up briers and thorns: I will also
command the clouds that they rain no rain upon it.” Terrible words! What can it
mean that no rain shall come upon them, except that they should not hear the
Gospel and learn of faith? They shall be neither pruned nor cultivated. What
can this mean, except that no one shall punish them in their error and make
manifest their transgressions? Therefore the vineyard is left to the doctrines
of men, these tear and trample it under foot so that it must remain desolate,
brings forth nothing but briars and thorns, that is, workrighteous people, who
are without faith. They bear no fruit of the Spirit, but they grow and are
prepared only for eternal fire.
30. However, all this we Gentiles
may also take well to heart. We have also persecuted our mother hen and have
not continued in faith. Therefore it has also happened to us that God has left
our house lie desolate and our vineyard is forsaken. There is no longer any
rain in all the world, the Gospel and faith are put to silence; here there is
neither pruning nor grubbing; no one preaches against false works and the
doctrines of men, and prunes off such unnecessary things; but he permits us to
be torn and trodden under foot by the pope, bishops, priests and monks of whom
the whole world is full, full, full; and yet they do no more than trample down
and tear to pieces the vineyard. One who teaches this, another that, one treads
down this place and another that; everyone wishes to establish his own sect,
his own order, his own calling, his own doctrine, his own point, his own works.
By these we are so trodden under foot that there is no longer any knowledge of
faith, no Christian life, no love, no fruit of the Spirit; but mere firefuel,
briars, and thorns, that is dissemblers, who by virtue of their vigils, masses,
endowments, bells, churches, psalms, rosaries, saint-worship, celebrations,
hoods, shaven-heads, clothing, fastings, pilgrimages and numberless other
foolish works, presume to be Christians.
31. O, Lord God, we are too greatly
torn to atoms, too sorely crushed; O, Christ, our Lord, we poor miserable
people are too desert-like and too forsaken in these last days of thy wrath. Our
shepherds are wolves, our watchmen traitors, our protectors
enemies, our fathers murderers, and our teachers mislead us, Oh! Oh! Oh! When,
when, when will thy severe wrath have an end? Finally comfort is spoken here to
the Jews, when the Evangelist adds:
“Verily I say unto you, Ye shall not see me henceforth, till ye shall say, Blessed is he that
cometh in the name of the Lord”.
32. Christ spake these words on
Tuesday, after Palm Sunday, and they form the
conclusion and the last words of his preaching upon earth; hence they are not
yet fulfilled but they must be fulfilled. True they did once receive him on
Palm Sunday, but these words were not fulfilled on that occasion. “Ye shall not
see me henceforth” is not to be understood in the sense that they never saw him
afterwards in the body, because they did, in that they afterwards crucified
him. He means, they shall not see him again as a
preacher and as Christ, to which end he was sent; his office and he in his
office were never seen again by them. In this he gave them his last, his
farewell, sermon, and his office, for which he came, was now closed.
33. Thus it is certain, that the
Jews must yet say to Christ, “Blessed is he that cometh in the name of the
Lord.” This very truth Moses proclaimed in Deuteronomy 4:30-31: “In the latter
days thou shalt return to Jehovah thy God, and hearken unto his voice; for
Jehovah thy God is a merciful God; he will not fail thee, neither destroy thee,
nor forget the covenant of thy fathers which he sware unto them.” It was also
preached in Hosea 3:4-5: “The children of Israel shall abide many days without
king, and without prince, and without sacrifice, and without pillar, and
without ephod or teraphim: afterward shall the children of Israel return, and
seek Jehovah their God, and David their king, and shall come with fear unto
Jehovah and to his goodness in the latter days.” Likewise Azariah declared this
truth in 2 Chronicles 15:2-5 thus: “If ye forsake Jehovah, he will forsake you.
Now for a long season
DAY OF
ST
JOHN
(SIRACH)
ECCLESIASTICUS 15:1-8.
(SIRACH)
ECCLESIASTICUS 15:1-8.
He that
feareth the Lord will do good; and he that hath the
knowledge of the law shall obtain her. And as a mother shall she meet him, and
receive him as a wife married of a virgin. With the bread of understanding
shall she feed him, and give him the water of wisdom to drink. He shall be
stayed upon her, and shall not be moved; and shall rely upon her, and shall not
be confounded. She shall exalt him above his neighbors, and in the midst of the
congregation shall she open his mouth. He shall find joy and a crown of
gladness, and she shall cause him to inherit an everlasting name. But foolish
men shall not attain unto her, and sinners shall not see her. For she is far from pride, and men that are liars cannot remember
her.
EXHORTATION TO PIETY AND RIGHTEOUSNESS
1. This lesson, apparently, is not
designed to teach. Rather, its purpose is to present the advantages of right
conduct. It does not enumerate certain works and the manner in which they are
to be performed, but holds up the benefit accruing from right living. Its
object is to admonish us and incite us to perform the duties we already
recognize. Paul ( Romans 12:7-8) classifies all
discourse under two heads, doctrine and exhortation. Doctrine present things we
do not already know or possess. Exhortation recites and impels us to obey
doctrine, and encourages to patience and perseverance. While the latter feature
of discourse is less difficult than the former, it is no less necessary and
profitable.
2. He who would incite one to
action, would arouse, encourage, admonish him, must present good reason for
action. This may be accomplished by reference to the need and the advantages,
the pleasures and honors, consequent upon a certain course, or to the disaster
and disgrace following neglect of it. Such is the method employed in this
lesson. It points out numerous advantages and honors coming to them who fear
God and love righteousness. Its message we will now consider.
3. No definition of righteousness
and the fear of God is given here. We have frequently
stated, however, that to fear God is not to depend upon ourselves, upon any
goodness within us, nor to rely upon our honor, our power, our wealth,
strength, advantages or skill – no, not even upon our good works and piety. We
must be careful not to sin in any of these things. We are to fear – yes, we
know – that should God deal truly and justly with us, we should a thousand
times be lost. Therefore, we must not in any way exalt ourselves above the most
insignificant individual on earth. We must be humble and gentle in all our
conduct and purposes. No arrogance may we show toward anyone; we must be gentle
and affable. Humility will render our works good. Peter says (
1 Peter 5:5), “God resisteth the proud, but giveth grace to the humble.”
Whatsoever is done in that grace, then, is rightly done.
4. As we have heard, righteousness
is simply faith. We experience faith in the following way: In the first place,
being unable to stand before God’s judgment, man is filled with fear in all his
nature and actions. Fear impels him to seek something outside himself whereon
he may confidently build and stand. He finds that to be nothing else but the
pure mercy of God, promised in Christ and revealed in him. Such reliance, such
confident faith, renders us just and righteous before God. As Paul says ( Romans 1:17), “The righteous shall live by faith.”
5. In proportion as one distrusts
himself, his own abilities, and feels he is in all things a sinner before a
just God, will he find consolation outside himself, in the grace of God, and
thus become righteous in all his works. The two must be kept together; where
judgment is, fear must be; where grace exists, confidence is found. Judgment
produces fear; grace begets trust and confidence. Through judgment, fear
divests us of self with all its powers. But confidence invests us with God and
his every attribute. Not our merits, then, but the blessings of God have
praise. This teaching is endorsed by Psalm 147:11: “Jehovah taketh pleasure in
them that fear him, in those that hope in his lovingkindness.”
6. If man’s faith be right, he will
conduct himself toward his neighbor in the way he believes God deals with
himself. He will do all from pure grace, forgiving his neighbor, for-bearing,
endeavoring to alleviate his wretchedness, ministering to him, showing
hospitality, denying him nothing, risking body, life, property and honor for
his sake and conducting himself in all respects as God has done toward him. For
faith tells him that God has dealt with him purely in grace, regardless of his
demerits, and he is confident God will verify his faith in him. As God pours
blessings upon him in disregard of his shortcomings, so will the individual
pour all possible favor upon his neighbor, notwithstanding that neighbor may be
an enemy and destitute of all merit. He is satisfied the favors he bestows will
not impoverish him, for in proportion as he bestows will God pour out upon him;
the more he does for his neighbor, the more will God bless him.
7. Such, you perceive, is the true
faith, the faith that justifies before God. It is the Christian’s
righteousness, which receives blessings from above and delivers them below. We
find a beautiful illustration of it in the piece of land Caleb, the holy
father, gave to his daughter Achsah ( Judges 1:13-15),
from which issued beautiful fountains of water. The land was watered by springs
above and springs below: hence it was very fertile and very valuable. As
already stated, we cannot say too much concerning this faith.
8. The word “Achsah” means ornaments,
or jeweled shoes. The lovely Maggie in scarlet shoes, the little daughter of
God, is the believing soul The soul that trusts may be
likened to the maiden who trips fearlessly along in her beautiful scarlet and
golden shoes. Paul says ( Ephesians 6:15), “Having
your feet shod” – with what? “With the preparation of the
gospel of peace.” Note that when the heart, through faith, enters the
Gospel and lives in the Word, it is Achsah, Maggie in her beautiful shoes. Solomon
also speaks concerning the bride ( Song of Solomon
7:1), “How beautiful are thy feet in sandals, O prince’s daughter!”
MOTIVES TO FEAR GOD AND LOVE; RIGHTEOUSNESS
Now, let us consider what is offered
to incite and urge us to fear God and to love righteousness.
9. All the world talks about doing
good, but if you would know how, listen: Do not as the fools who consider
various works with intent to choose such as are in their own conceptions good,
and to reject such as they deem bad, thus making a distinction of the works
themselves. Do not so. Let works be alike; regard one the same as another. Fear
God and be just – as already advised – and then perform the duty that presents
itself. Then all will be well done, it matters not if it be the duties of a
hostler or a teamster.
10. The text is unalterable: “He
that feareth the Lord will do good” – no matter what
he may do. His works are good, not because of their character, but because of
the fear that inspires them. Here, you see, is great comfort. Immediately you
abound in good works, and your whole life is good, if you fear God. Whether it
be eating or drinking, walking or standing, seeing or hearing, sleeping or
waking – all your works are good. Who would not, by such advantage, be incited
to fear God? Note, they who fear God are the lambs of God, for whom everything
is useful, all their works are profitable.
11. But they who make distinction of
works, the nice saints with their choice, selected deeds, really perform no good
works. Why? Because they do not fear God. Attaching
great value to their own efforts, they do not trust in him. Consequently these
same highly-prized works are evil. It is a fixed truth that his works are good
who fears God, but the unbeliever’s works are evil. “He that hath the knowledge
of the law shall obtain her.”
Second : ”He holds to righteousness.”
12. He who holds to righteousness
will obtain her. The thought here is the same as in the first incentive, but
differently expressed. To have a knowledge of the Law,
to adhere to righteousness, is to persevere in faith. The individual of
steadfast faith will apprehend righteousness – will make it his own. Having
attained to the heritage of righteousness, being enabled to dwell in it, all
his deeds, his whole life, will be right. Therefore, he who would do right and
live in righteousness must believe; he must persevere in faith, and then
perform, without distinction, such works as present themselves. Endowed with
the prerogative faith, it is unnecessary for him to inquire how his works shall
be good. They are good to begin with. They are performed without distinction. Righteousness
is already apprehended. For he perseveres in faith.
13. But, whatever the works of the
unbelieving, righteousness will flee from them because they neglect faith. They
may catch at righteousness as a dog snaps at flies, still it will elude them. Paul
says of the Jews ( Romans 9:31), “
Third : “As a mother shall she meet him.”
14. What is meant here? It is a
Hebrew expression. The Hebrews are wont to speak of a child of wisdom, child of
wickedness, child of wrath, child of condemnation; so here the thought, child
of righteousness. The child of sin, of unrighteousness, must have a disgraceful
mother, of whom he must be ashamed and in whom he cannot rejoice. But the child
of righteousness has an honorable mother. Of her he may boast and in her he can
rejoice. A human mother, if she be a reputable woman, is an honor, a glory and
comfort to her child. On the other hand, if she be disreputable, she is a
disgrace to the child. One can hardly suffer a more stinging reproach than to
be reminded of a mother’s disgrace or to be accused of illegitimate birth or
ill-breeding.
15. Now, the wise man intends to say
that Righteousness deals affectionately with her own, as a mother meets the
wants of her child. The mother is always ready to do for her child to the full
extent of her knowledge and power. Solomon designs thus to illustrate the
security, comfort, peace, joy and glory the heart experiences before God,
through faith. The human mother caresses and kisses her child; she supports and
carries it, always ready to meet its wants and grant its desires. The kindness
of a mother toward her child is unsurpassed anywhere. Similarly, Righteousness
embraces and supports man, meeting his wants in every
way and purposing to have him rest in peace and security of heart. Man is
entitled to this great privilege o£ confidence and may boast of it before God,
for he has an honorable mother.
Fourth : “And receive him as a wife married of a virgin.”
16. What do these words imply? The
meaning is similar to that of the preceding phrase. The object is to illustrate
the anxious care Righteousness manifests for her child. Solomon represents
Righteousness as having affections like those of a new bride, one never before
a wife. He means to say, “Precisely as a virgin in her new wifehood feels
toward her bridegroom, so is the attitude of Righteousness toward her child.” I
shall leave the description of the bride’s affections to those who have
experienced them. It is well known, however, that nothing surpasses the desire,
love and concern of a young bride for her bridegroom. The Scriptures abound
with references to the love of brides. Sirach says “a wife married of a
virgin,” meaning one just married and for the first time knowing love for a
husband. A widow becoming again a wife has not such feeling toward her second
bridegroom.
17. Note how carefully and
thoughtfully the wise man makes his admonition. Does he not present a vivid
picture, a burning incentive to faith and godliness? What simile could he have
introduced more expressive of affection than these of a virtuous mother’s love
for her child and a new bride’s love for her bridegroom? Woman is naturally
more affectionate than man. Now, we cannot by works obtain such favor, affection
and care on the part of Righteousness for us. We must conceive it in the heart.
Faith enables the conscience to feel in Righteousness all the security, desire
and love that a child finds in its mother or a husband in his new bride.
Fifth : “With the bread of [life and] understanding shall she feed him.”
18. Or, “She shall feed him with
life and understanding.” To explain the process: Just as natural bread sustains
the body and also nourishes and increases it in growth until it becomes hale,
robust and strong to labor; so, too, righteousness nourishes man, making him
daily increase in the Spirit and grow in the knowledge of things divine and
human. We know this from experience. Without experience the passage would not
be intelligible. He who is nourished by righteousness improves his mind with
everything coming under his observation. He grows in knowledge and increases in
life and wisdom, especially when contemplating the Scriptures.
19. Solomon had learned much, as his
Proverbs and Canticles show. He puts the word “life” before the word
“understanding,” for without life understanding would be of no significance. It
is not that knowledge which is the product of the heathen and of natural
reason, knowledge of temporal things – not this sort would Solomon have us
regard; but the knowledge faith gives, concerning spiritual and divine things,
knowledge making the soul alive before God. This sentence contains all
necessary teaching in regard to salvation.
Sixth : “And give him the water of wisdom to drink.”
20. The import of this clause is
similar to the foregoing sentence. It refers to the increase of the Spirit.
Particularly does it present saving knowledge and exclude worldly knowledge,
the knowledge of men, which is not profitable. This figure of drinking is to be
understood similarly to the figure of eating. Man draws wisdom from everything
he observes. All things in heaven and earth afford him pasture, but
particularly the Scriptures. From them alone he derives meat and drink in a
real, saving knowledge.
Seventh : “He shall be stayed upon her.”
21. Hitherto Solomon has been
enumerating the blessings and advantages righteousness gives us to enjoy in
ourselves and in times of peace. Now he enumerates its blessings in times of
conflict, in contentions with enemies. He says, “He shall be stayed upon her.”
That is, righteousness will throw about us protections enabling us not only to
receive blessings but to guard them against all attempts to wrest them away. At
the same time, he recognizes here that he who fears God and would be godly must
encounter labor, conflict and many misfortunes. Crosses are bound to come. As
Paul tells us ( Acts 14:22), “Through many
tribulations we must enter into the
22. Thus Solomon meets the timid and
faint-hearted who would readily be won by the great inducements presented, and
would accept the benefits offered, were it not for their fear of having to risk
property, honor, bodies, lives and all they have. Solomon does not deny the
condition; he does not make any effort to relieve their minds on that point nor
to offer flimsy comfort. But he strengthens them, admonishes them against
viewing the matter from that standpoint and affords them the consolation that
if they cleave to righteousness it will give courage and stability to endure
all ill so
Eighth : “And shall not be moved.”
23. Another expression of the
thought in “He shall be stayed upon her.” With ability to overcome all things,
what more is to be desired? The selfrighteous have not that ability. They do
not stand securely – have no firmness. They only yield and vacillate, for they
rely upon their own efforts. Their achievements may be easily taken away and
themselves with them. But the believing righteousness of the Christian hangs
upon the immovable lovingkindness of God. They who rely upon that
lovingkindness cannot be moved even though they be
deprived of everything else.
Ninth : “And shall rely upon her.”
24. That is, righteousness will
sustain man’s honor. Solomon here acknowledges the pious believer must suffer
many evils, and also endure shame and scandal. It is a peculiarity of the
Christian’s sufferings that he not only has to endure the evils common to all
men, but shame and scandal as the worst of evil-doers, just as Christ suffered.
Such unmerited sufferings are called sufferings of Christ, or crosses. It is
not so much temporal dishonor, but spiritual dishonor, disgrace of the
conscience before God. All the martyrs were put to death, not for committing
crime against the State, but as being extreme enemies and blasphemers of God. Lest
anyone be deterred from Christianity by fear of spiritual dishonor, Solomon
makes this declaration for the comfort and encouragement of all believers, an
assurance of preservation, and of their ability to maintain their honor before
God and the world.
Tenth : “And shall not be confounded.”
25. This is the same as the last
clause only more clearly expressed. Righteousness may, it is true, permit her
child to be overtaken by shame and disgrace, but merely to test her power. [But
she never leaves him helpless and prostrate, if he only cleaves to her. Editions
A, B, C.] As the Wisdom of Solomon 10:12 says: “In a sore conflict she gave him
the victory; that he might know that godliness is stronger than all.” The heart
must be continually tempted. As sure as existence, it must experience disgrace.
So sensible of shame will it be, it will tremble and
waver as if God were to leave it in disgrace. But in this promise it finds help
to maintain a firm confidence. So sustained, it overrides shame; all this the
self-righteous can by no means do.
Eleventh : “She shall exalt him above his neighbors.”
26. The Christian’s temptations and
conflicts only give him distinction and elevate him in the minds of the people.
Paul ( 1 Corinthians 11:19) says that by heresies the
approved Christians are made manifest. Conflicts serve to distinguish the
Christian, to raise him in the estimation of men unto great eminence and honor.
In contrast with him, the self-righteous go on unnoticed, without experience,
untried, dwelling in their own element and uninformed of the blessings and
workings of God.
Twelfth : “And in the midst of the congregation shall she open his mouth.”
27. So the Christian’s experience
makes him a good preacher and teacher. Faith helps him to a right understanding
of all things, and conflict gives him the personal experience which brings
perfect assurance. Therefore, he may speak with the utmost confidence and may
instruct all men. Well may Tauler say the experienced Christian is able to
judge and to teach the world. Without trials no one
can ever become a successful preacher. He must remain a mere babbler, unknowing
what to say or to what end to speak. As Paul has it ( 1
Timothy 1:7): “Desiring to be teachers of the law, though they understand
neither what they say, nor whereof they confidently affirm.” He calls them
useless babblers.
Thirteenth : “And shall fill him with the Spirit of wisdom and understanding.”
28. Solomon previously, in the third
verse said, “With the bread of understanding shall she feed him, and give him
the water of wisdom to drink.” The reference there is simply to receiving the
gifts of God, while not yet exposed to temptations and trials. But after the Christian
has experienced temptations, has been tried and proven, he shall have something
more than the gifts of wisdom and understanding; the Giver of these gifts, the
Holy Spirit himself, will fill him and render him wholly perfect. Not that the
Holy Spirit did not before exist in the individual; assuredly where the gifts
of the Spirit are, there he surely is. But while the individual is not exposed
to temptations, he has not yet come to experience the presence of the Holy
Spirit. He will not reach that position until he is tried and proven. Then,
though previously endowed with gifts, he will be filled with the Spirit. His
gifts will not, as before temptation, serve only himself; from the period of
his trial they will render him useful to others, enabling him to bring to men
the same grace he possesses. Formerly he was chiefly useful in a temporal way,
in distributing favors to his neighbors, as mentioned. He was prompted by faith
and the gifts received. His was not, however, a spiritual usefulness, but a temporal
one. After his experience in temptation, the Spirit enters and effects
something more than his being fed with the bread of wisdom and understanding as
before; he enables him to open his mouth – to feed others with that bread, thus
rendering them spiritual service. Before Christ’s sufferings the apostles were
merely the Lord’s guests, eating of his understanding and drinking of his
wisdom, and leading pious lives. But no one was affected but themselves. After
his resurrection, however, they became hosts; they fed others and rendered them
godly through the Spirit of wisdom and understanding that filled them after
their temptation.
Fourteenth : “With a garment of honor shall she clothe him.”
29. Righteousness will give the
Christian an eminent reputation and a great name, far and wide; as God said to
David: “I have made thy name great.” Righteousness will adorn the Christian
until the world shall honor him for his wisdom and knowledge. “Honor” here
means “glory,” which is a great and glorious name and distinction among men. Such
honor Solomon terms a garment, for it adorns more than do ornaments and jewels.
Fifteenth : “He shall find joy and a crown of gladness.”
30. Up to this time Solomon has
spoken of the blessings the Christian shall enjoy in this life. Now he
concludes with the blessings reserved to the future life – eternal joy and
gladness. Here is the treasure Righteousness reserves
for the Christian, an everlasting treasure.
Sixteenth : “And she shall cause him to inherit an everlasting name.”
31. Not
merely during life, but after death, will the Christian’s name be perpetuated
in honor. After such remembrance the self-righteous vainly strive. For they do not fear God and rely upon the righteousness of faith.
32. Note these precious fruits,
these great blessings, so well calculated to give comfort and to constrain us
to persevere in faith and in the fear of God. I have gone over this subject
hastily, giving it the briefest consideration. An extended sermon might have
been preached on each point, if one wished to develop it with the aid of
Scripture passages.
33. We must not, however, infer from
what has been presented that we are to fear God – believe in him – simply to
secure the blessings named. That idea is deceptive. The passage is not written
to induce us to seek these blessings; it is merely an assurance that such
blessings await the believer. They alone shall receive them who do not seek
them; that is, who fear God without seeking their own honor, and who constantly
rely upon the grace of God. To them the blessings come unsought. The
self-righteous with all their pretense cannot obtain
them.
34. This epistle lesson harmonizes
beautifully with the Gospel selection. Here Righteousness receives the
individual as a virtuous mother receives her child, or
the bride her bridegroom. Thus, too, Christ took John to his breast as the
beloved disciple. In both selections the nature of faith is commended and
illustrated.
DAY OF ST JOHN
John
21:19-24
Contents:
Two doctrines,
and the spiritual meaning of the gospel.
John
21:19-24.
Now thus he
spake, signifying by what manner of death he should glorify God. And when he
had spoken this, he saith unto him, Follow me. Peter,
turning about, seeth the disciple whom Jesus loved following; who also leaned
back on his breast at the supper, and said, Lord who is he that betrayeth thee?
Peter therefore seeing him saith to Jesus, Lord, and what shall this man do? Jesus
saith unto him, If I will that he tarry till I come, what is that to thee?
follow thou me, This saying therefore went forth among the brethren, that that
disciple should not die: yet Jesus said not unto him, that he should not die;
but, If I will that he tarry till I come, ,what is that to thee? This is the
disciple that beareth witness of these things, and wrote these things: and we
know that his witness is true.
1. When Christ asked Peter three
times whether he loved him, and Peter answered three times, “Yea, Lord; thou
knowest that I love thee,” he commended unto him three times his sheep and
said: “Feed my sheep.” Immediately afterwards he announced to Peter his death,
and says: “Verily, verily, I say unto thee, When thou wast young, thou girdest
thyself, and walkedst whither thou wouldest; but when thou shalt be old, thou
shalt stretch forth thy hands, and another shall gird thee, and carry thee
whither thou wouldest not.” Closely joined to this is to-day’s Gospel: “Follow
thou me,” as if to say: Since this is to be your lot, ponder it well and follow
thou me and yield willingly to death. It is evident enough that this following
signifies his death, and all the disciples understood it so, and it is a lucid
and easy Gospel.
2. However as some were greatly
worried to know whether St. John was dead or still alive, the Evangelist shows
clearly enough that Christ did not wish to let us know, therefore we should not
pry into the matter. He says: Jesus did not say he should not die, neither does
he say that he should die. He thus lets it hang in
doubt. If Christ had said: I will that he tarry till I come,
it might have been understood that he would die on the last day. But
that he says, “If I will, that he tarry”, it is still much more in the dark, in
that he does not say right out whether he will or will not.
3. But in doing thus Christ taught
us a beautiful and touching lesson for the sake of which Christ dismissed Peter
in this manner.
THE TEACHING OF THIS GOSPEL
The teaching is as follows:
Nothwithstanding the examples and lives of all the saints every person should
attend to the work entrusted to him and guard the honor of his calling. Oh,
this is truly a needed and wholesome teaching. “It is very misleading, and it
is almost universal, that we so highly esteem the works and lives of the
saints. If we wish to imitate them, we think it to be a very precious work to
do so. The useless babblers aid and urge this, who
preach the lives of the holy saints and present them to the people for examples
in the wrong way.
4. Here Christ works and speaks
against this very thing. Peter is a type of such wild wanderers; when Christ
had commanded him at once to follow him, he turns about and looks after
another, worries as to where he is going whom Jesus had loved. Just so these
persons do, they let drop what has been commanded them, and look after the
lives and works of those God loved, namely his saints, therefore Christ
reproves Peter, and says: What is that to thee, where he is wandering? Follow
thou me, I will attend to him; how, if I wish him to tarry, wilt thou also
tarry? Do you imagine I wish the same from you as from him? No, not so; you
attend to your duties. I desire to have many kinds of servants, but not all to
be at the same work.
5. Alas, many persons are found, who like Peter do everything except what is commanded
them. Many a one hears that certain saints made pilgrimages, for which they are
praised; then he like a fool starts off, leaves wife and children sitting, who
are entrusted to him by God, and trots to St. Jacob, or here and there, not
knowing that his calling and mission are quite different from that of the saint
he is imitating. In the same way they do with their bequests, fastings,
clothing, holidays, priestcraft, monasteries and cloisters. All that is nothing
but looking around to the saints Christ loved, and turning their backs to the
commission and calling to follow Christ. Then they boast they did well, in that
they followed the saints.
6. Therefore take heed, that the way
of God leads into the right road, First, it tolerates
no human doctrine and way or command, secondly, it does not allow of any works,
sought and devised by self. Thirdly, God’s way cannot recognize the examples of
the saints; but its anxiety is to be faithful, as God leads, in what he
requires of us; as the prophet says in Psalm 25:8-12: “God shall instruct him
in the way that he shall choose.” Likewise: “And the weak will he teach his
way,” etc.
7. Then you may reply: But how if I
am not called, what shall I do then? Answer: How is it possible that you are
not called? You have always been in some state or station; you have always been
a husband or wife, or boy or girl, or servant. Picture before you the humblest
state. Are you a husband, and you think, you have not enough to do in that
sphere to govern your wife, children, domestics and property so that all may be
obedient to God and you do no one any wrong? Yea, if you had five heads and ten
hands, even then you would be too weak for your task, so that you would never
dare to think of making a pilgrimage or doing any kind of saintly work.
8. Again: are you a son or daughter,
and do you think you have not enough work with yourself, to continue chaste,
pure and temperate during your youth, obey your parents, and offend no one by
word or deed? Yea, since the custom of honoring such commands and callings has
been abandoned, people go and pray with their rosaries and do like things, not
belonging to their station in life, and no one ever thinks he is not faithful
in his state or station.
9. Again: Are you a domestic or
servant, and do you think you would go idle if you were to serve your lord or
mistress with all faithfulness as your station and orders require, and also
keep your youth under control as with a bridle?
10. And again: Are you a prince, a
lord, spiritual or secular; who has more to do than you, in order that your
subjects may do right, preserve peace, and wrong is done by no one? Why, do you
think, the proverb originated: A prince or lord is a wild deer in the heavens? Only
because they have their office and wish to rule far off when they cannot govern
even themselves; afterwards they wish to atone for their folly by masses,
bequests, rosaries, prayers and indulgences, as if God were a dealer in old
clothes, or a child that permits himself to be fooled with a penny.
11. The very same way the bishop and
spiritual prelates also act, who should feed the sheep of Christ and follow
Christ, and even suffer death for their sake; instead, they observe their seven
canonical hours for prayers, hold mass, and then allow themselves to be called
pious people. But if one of the bishops enters heaven then a different heaven
must be created. All bishops at present are nothing but fire works of hell, in
that they do not administer their office, not even a hair’s breadth of it.
12. See, as now no one is without
some commission and calling, so no one is without some
kind of work, if he desires to do what is right. Every one therefore is to take
heed to continue in his calling, look to himself,
faithfully do what is commanded him, and serve God and keep his commandments;
then he will have so much to do that all time will be too short, all places too
cramped, all resources of help too weak. For the evil spirit furiously attacks
this way and makes it bitter for man so that it is all he can do to continue in
it. But if Satan brings man to this point that he forgets and lets go his calling, then he no longer attacks him so hard,
he has brought him out of the public highway, and he lets him at times hunt a
prairie or timber path, that is, do a startling good little deed. Then the fool
thinks he is on the right road and anticipates a great reward in heaven. The
longer he wanders the farther he strays from the highway until he comes into
the most pernicious delusions that he thinks we are to deal with God by means
of his works, like King Saul did. Oh no, beloved mortal, God is not concerned
about your works, but about your obedience, as Samuel 15:22 says; “To obey is
better than sacrifice.” Hence it is, that if a pious maid-servant goes forth
with her orders, and sweeps the yard or cleans the stable; or a man-servant in
the same spirit plows and drives a team: they travel direct to heaven in the
right road; while another who goes to St. Jacob or to church, and lets his
office and work lie, travels straight to perdition.
13. Therefore we must close our
eyes, not look at our works, whether they be great, small, honorable,
comtemptible, spiritual, temporal or what kind of an appearance and name they
may have upon earth; but look to the command and to the obedience in the works.
Do they govern you, then the work also is truly right and precious, and
completely godly, although it springs forth as insignificant as a straw. However,
if obedience and God’s commandments do not dominate you, then the work is not
right, but damnable, surely the devil’s own doings, although it were even so
great a work as to raise the dead. For it is decreed that God’s eyes look not
to the works, but to the obedience in the works. Therefore it is his will, that we look to his command and our calling, of which
14. What a glorious state of things
would reign, if it were thus that each tended to his own affairs and yet
thereby served others, and thus traveled together to heaven in one flock in the
right road.
15. Do you then reply: Alas, shall
we not follow the lives and examples of the holy saints? Why are they then
preached? Answer: One should preach them so as to praise God in them, to stir
up one another, and to comfort one another by his goodness and grace and not
show forth their works, but their obedience in their works. However in our days
they let obedience lie and lead us so deeply into works, that we have
completely drifted from obedience, and we gape at works and despise our own
mission and calling. Hence there is no doubt it is Satan’s own doings that
divine worship is confined only to churches, altars, masses, singing, reading,
offerings and the like, as if all other works were vain or of no use whatever. How
could Satan mislead us more completely from the right way than when he confines
God’s worship within such narrow limits, only to the church and whatever is
done in it ?
16. Be on
your guard, look in front of you, Christ will not suffer Peter to look around,
not even to the disciple he still loves. Do you think it was for naught that
the very disciple, whom Jesus loved, was preferred here to all the other
disciples? It was for some purpose that he was not mentioned by name. He might
indeed have said: Peter turned and saw John; but he said, “whom
Jesus loved” etc. But he wished to meet this evil and banish from their sight
the works of the saints, in order that nothing but pure obedience might always
abide there, and no one might glory or excuse himself in that he had followed
the example of the saints.
17. Notice, we also read in the
Scriptures that God did not wish David to build his church, although David took
it in hand to do so; because there was no command before that he should build
it; but he wished Solomon to build it, and to him he also gave a command to
this end. It has been the spring of all kinds of idolatry that the people had
respect to the works of the saints and not to their obedience. They witnessed
how Noah, Abraham, Isaac, Jacob offered to God upon altars; they heedlessly
went ahead and desired to imitate them, and idolatry was the result. The
Scriptures typify such persons by the monkeys. They are an animal with a nature
that looks only to works, they wished to imitate everything, still nothing is
commanded them.
18. Therefore let us well grasp the
words: “Follow thou me.” Thou, thou; let others attend to their affairs, you
attend to yours, they will indeed come. For it is not in vain that there is
added in this Gospel, that the disciple whom Peter saw, was also following; but
he was following without Peter’s looking. This whole gospel lesson has been
written for the sake of these words and their teaching; for it does not contain
much on the doctrine of faith, but on the following and the works of faith. In
the person of Peter Christ here lectures all spiritual prelates and instructs
them in their office; of this the whole Gospel ought to be made to treat, but
these prelates wish perhaps to be untaught by us. Therefore we must pass it by,
and stick to our own duties.
II. THE SECOND TEACHING. EACH SHOULD BE
CONTENT IN HIS OWN CALLING.
19. The other lesson from this
Gospel is, that everyone should be satisfied with his
own part and not begrudge another anything, nor murmur although he is unlike
him. For here, although John alone is called the disciple Jesus loves, still
none of them murmured, neither did anyone envy him. in like manner, that he
should not die, as they thought, grieved no one, and not a murmur went forth
from them; but as the text says: “This saying therefore went forth among the
brethren,” they, (we understand all the disciples and Christians) spoke of this
as brethren and wished him well.
20. And this is no mean virtue; for
even the holy patriarchs were lacking in this virtue and they could not stand
the government of Joseph, their brother.
21. Moreover it is a common plague
that no one can be satisfied with his own lot, so that the heathen say: How
does it happen that there is always better fruit in another’s field, and that
the neighbor’s cow gives more milk than our own? Again, –how does it come that
no one allows himself to be content with his own state, each thinking that of
another is better than his own? Whoever is a merchant praises the lot of a mechanic, that he sits at home and rests, while he must
wander around in the country as if going astray. On the other hand, the
mechanic praises the lot of the merchant, because he is rich and is out among
the people, and so on. Every person is tired of his own lot and sighs for a
change. Is one married, then he praises the state of the one who has no wife;
has he none, then he praises the married state. Is he in a spiritual calling,
then he likes the secular; is he in a secular calling, then he prefers the
spiritual; and so it is impossible for God to deal with them so that they are
satisfied. If they serve God in the lot God gave them, it would be neither
bitter nor heavy for them; but now they are tired and no one burdens them but
themselves. Without the least need or cause they themselves make their lives
bitter.
22. And if God allowed one to change
his lot with all his will, to atone for his dissatisfied
state; even then he would be like every one else, yea, become more tired and at
last stay with his own. Hence one must not think of changing his lot, but of
changing his spirit of discontent. Cast aside and change your restless spirit,
then the lot of one would be like that of another, and all would be prized
alike, as you have experienced that you neither needed nor wished a change.
23. Thus some heathen have thought
if the evils of all people were brought together on a heap, and one then
distributed them equally, it would come to the point that every one would
prefer to retain his own. God rules the world so very evenly, that to every
advantage is attached a like disadvantage. Every person sees no more than how
sleek the shoe fits on another, but does not see where it pinches him; on the
other hand the one who wears the shoe, thinks not how neatly it fits, but how
sorely it pinches. The world rushes on in the folly that everyone looks only at
his own evil and another’s good; but when he beholds only his own good and also
anothers evil, then he will thank God, be satisfied in a most resigned manner,
however humble and bad it may be about him.
24. To avoid such unrest, discontent
and disgust in one’s self, is helpful and necessary to faith, which is of the
firm conviction, that God governs all alike, places each one in the lot, that
is the most useful and suitable for him, and that it could not be better
arranged, even if he did it himself. This faith brings rest, contentment, peace
and banishes the tired spirit. But where it does not exist, and man judges
according to his own feelings, thoughts and experiences, behold, there is a
weary and discontented spirit, for he experiences only the evil of his own lot
and not that of his neighbor; on the other hand, he does not see his own good
side nor the bad side of his neighbor. Hence there follows out of this feeling
weariness, dislike, worry and labor, and he becomes thereby impatient and
dissatisfied with God. Then praise, love and thanks to God are silenced in him,
and he remains his whole life a secret murmurer against God, like the Jews in
the wilderness. Yet, the only thing he reaps from it, is that he makes his own
life bitter, and merits hell thereby besides.
25. Hence you see,
how faith is needed in everything and how it makes everything easy, good and
sweet, even if you were in prison or in death, as the martyrs prove. And
without faith all things are difficult, evil and bitter, although you possessed
the pleasure and joy of the whole world, as all the great lords and wealthy
prove, who at all times lead the most wretched lives.
26. Some say: Yes, if I knew that
neither my folly nor Satan had led me, and I were assured that God himself took
care of me, I would gladly be joyful, satisfied and contented. Answer: That is
a foolish and unchristian pretense, which reveals a faithless heart. Christ says
in Matthew 6:28: “Consider the lillies of the field,
how they grow.” Again, not a leaf falls from the tree without the will of your
heavenly Father, and not a bird comes upon the earth without his will; of how
much more value are you than birds, you who are of much more value than they;
the very hair of your head are all numbered, Matthew 10:29.
27. If then your existence is a
state that in itself is not sinful, although you have come into it through sin
and folly, the same existence or state will not therefore be the less
displeasing to God; for God takes pleasure in all things, as Genesis 1:31 says,
except sin. Therefore, where you are in a calling that is not sinful in itself,
you are certainly placed there by God, and in the state that is pleasing to
God; be only on your guard and do not sin in it. If you fall from a loft and
break a bone the room or the bed therefore is not the worse or God more
displeasing, into which the fall brought you and constrained you to remain,
although another came there without such a fall.
28. When I speak of a calling, not
sinful in itself, I do really pleasing to God, if you experience his disgust
and displeasure; God is surely present there, he lets the wicked spirit attack
and try you, if you are wavering or steadfast, or not, and offers your faith an
occasion to battle and to exercise itself.
29. When I speak of a calling, which
in itself is not sinful, I do not mean that we can live on the earth without
sin. All callings and estates sin daily; but I mean the calling God has
instituted or its institution is not opposed to God, as for example, marriage,
man-servant, maid-servant, lord, wife, superintendent, ruler, judge, officer,
farmer, citizen etc., I mention as sinful stations in life; robbery, usury,
public women, and as they are at present, the pope, cardinals, bishops,
priests, monks and nuns, who neither preach nor listen to preaching. For these
callings are surely against God, where they only say mass and sing, and are not
busy with God’s Word, so that an ordinary woman may much sooner enter heaven
than one of these.
30. To be spiritual and not busy
with God’s Word, which should be your special work, is like being married and
never being together; but one running out here, the other there, to dissipate. Hence
in order to lead such a life many chapters and cloisters have become houses of
harlots and houses of villains for the service of Satan, to be pious in the
body and outwardly, but in the soul there is nothing but sin.
III. THE SPIRITUAL OR MYSTERIOUS INTERPRETATION
31. With these two lessons we shall
be satisfied for the present.
32. But I, in my coarse manner of
thinking, take it that the life of reality must not only cease bodily, but also
die spiritually; that is, it must be discarded by the world, and man must not
rely on his works, however good and necessary they be, but live alone by faith
and rely on Christ; thus he will be the disciple whom Christ loves. Here the
Gospel, so to speak, bursts open and pours forth the rays of its spiritual
meaning too numerous for me to catch. Christ by his Word and life urges the
performance of good works, but in reality has in view only faith.
33. Let us then take John to mean
faith, or the inner life of the soul in faith; St. Peter, works, or the outer
life in works –taking care, however, not to separate the two from each other in
one person. Thus we shall behold mysterious things and understand the lives
real and contemplative, with their death or continuance.
34. Firstly, we read that this was
the disciple whom Christ loved. This means that faith alone makes the truly
beloved disciples of Christ, who receive the Holy
Spirit through this very same faith, not through their works. Works indeed also
make disciples, but not beloved disciples: only temporal hypocrites who do not
persevere. God’s love does not uphold and keep them, for the reason that they
do not believe.
35. Secondly, this is the disciple
who at the supper leaned back on Christ’s breast. It is surely something great
and admirable that faith owns the heart of Christ, that is, it possesses all
that Christ has and all right understanding. I have often said before that
faith makes Christ and the believer one, both having the same things in common.
That which Christ is and has becomes the property of the believer; and again,
as
36. Behold what abundant treasures
the faith in Christ is and contains: it leans ever on Christ, bedding then
safely and most gently, so that they fear nothing, neither sin, death, hell,
the world, nor the devil; for they rest on life, on grace, and on eternal
bliss, possessing all things in heaven and on earth–only in faith, however not
manifestly as yet. This is indicated by the fact that St. John leans back on
Christ’s breast not after his resurrection or in the morning, but before the
resurrection and at supper, that is to say in this life, which is an
evening-meal, denoting the end of the world, when souls are nourished by the
Gospel and the Easter-Lamb, that is prepared, served and eaten by faith and
through the preaching of the Word.
37. Thirdly, he particularly
mentions the breast, not the lap or the arms, indicating thereby that faith
possesses all the wisdom of God and understands all things rightly. The same is
also said by
38. Behold, thus through faith in
Christ man not only possesses all things, but also rightly, certainly and
wisely understands, knows and judges all things. This is typified by Moses in
the law, Leviticus 9:31, where it is taught that of all animal offerings the
breast is due and belongs to the priest. Priests however are all believers and
Christians as we are told in 1 Peter 2:9. And therefore faith gives them all
treasures and all wisdom, so that because of their treasures they are rich
kings and have plenty, and that because of their wisdom they are great priests
who can judge, distinguish and teach all the world.
39. Fourthly, this is the disciple
who said to Jesus: “Lord, who is he that betrayeth thee?” What does this
signify? Judas the traitor was a type of the pope, the bishops and all those
priests who abandon the Word of God and prefer their own doctrines and works,
at the same time uprooting all Christian truth. Yet their life has a fine
spiritual semblance with all their religious doings and carrying on, and
natural reason cannot comprehend how they can be mistaken, aye it even praises
and supports them.
40. Now, since true faith and
boastful works never go together, and since no one may rely on God’s grace and
lean on the breast of Christ who relies on his works and doings; therefore
grace and truth, when boastful works are exalted, decline equally much. Thus it
comes about that through these traitors, the priests, truth steadily and
secretly declines, so secretly in fact that true believers do not become aware
of it, unless they diligently seek after truth. Has not Christ told us, Matthew
24:24, that even the elect, if possible, may be led astray? And therefore John
is not content with leaning on the breast of Christ but anxiously and urgently
he requires who may be the traitor.
41. Thus do the true believers, by
exploring Christian truths and divine grace, learn who is the traitor; for
noticing, as they do, that only grace– that is, Christ–and nothing but grace
affords any help and that nothing else is to be relied upon, they easily see,
by thus comparing and balancing grace and nature, that everything except grace
is misleading. Then grace assures them and they behold that all such are
traitors as set aside and uproot grace, who, in opposition to grace, establish
doctrines and works, claiming thereby to make people religious and pious.
42. The betrayers of Christ
therefore are the hypocrites who walk about with the semblance of a holy life
and a spiritual estate, while at the same time they annihilate within
themselves and in everybody else the truth of Christianity and the light of
grace, leaving nothing but human folly. This is recognized only by such as have
true faith, and even by such only when they pay special attention to it,
investigate, examine and compare one with the other; otherwise they also will
allow such works to pass, thinking in their simplicity that they are done in
good faith, since, forsooth, they so closely resemble genuine Christian works. And
for this the traitor’s name is Judas Iscariot. Judas means “confessor,” for all
such saints confess Christ, do not openly deny him and even, in their lives,
appear better than the true confessors. Iscariot however means “reward,” for
such saints are only hirelings, egotists and seekers after pay; everything that
they do they do for themselves and nothing freely, for the honor of God, even
as Judas with his carrying of the purse only looked out for his advantage. Behold,
thus the world abounds with religious people who, at heart, are nothing but Judas
Iscariots, advantage-seekers and profit-servers, who with their outward
semblance lead all the world astray and away from the
right path of faith, despising and selling Christ, that is to say Christian
truth and grace. Of this more anon during Lent.
43. Now you see why
44. Now we see what it means that
this disciple is to remain and Peter to follow as said above. Faith remains
until Christ comes, then it ceases; but works must perish and be despised. The
world can take all things from us and destroy them, even our good works and
good lives; but our faith it must permit to remain in our hearts,
and it will remain even unto the last day. From all this it follows that
45. It is likewise a good sign that
St. Peter turned to look at
Sunday after Christmas
Galatians 4:1-7
Galatians 4, 1-7:
Now I say, [That] the heir, as long as he is a child,
differeth nothing from a servant, though he be lord of all; But is under tutors
and governors until the time appointed of the father. Even so we, when we were
children, were in bondage under the elements of the world: But when the fulness
of the time was come, God sent forth his Son, made of a woman, made under the
law, To redeem them that were under the law, that we might receive the adoption
of sons. And because ye are sons, God hath sent forth the Spirit of his Son
into your hearts, crying, Abba, Father. Wherefore thou art no more a servant,
but a son; and if a son, then an heir of God through Christ.
The People of
Law and of Grace
1. This text is very
characteristic of the apostle Paul. It is not generally understood. Not because
of any obscurity in itself, but because the doctrine of faith, a doctrine it is
very necessary to understand if we are to comprehend Paul, for his energetic
and zealous mind is, in all his epistles, occupied with the subject of faith -
because, I say, this doctrine is almost obsolete in the world today. A lengthy
exposition is necessary to make it plain. To gain space to treat the subject
clearly, we will let this suffice for the introduction.
2. We must know it is one
thing to handle the subject of good works and another that of justification;
just as the nature or personality of an individual is one thing and his actions
or works another. Justification has reference to the person and not to the
works. It is the former, not the latter, which is justified and saved, or is
sentenced and punished.
3. Therefore, it is
settled that no one is justified by works; he must first be justified by other
means. Moses says (Gen 4, 4-5), ”Jehovah had respect unto Abel and to his offering.”
First, he had respect to Abel the person, and then to his offering. Abel being
godly, just and acceptable in person, his offering was acceptable. The
sacrifice was accepted because of the person, and not the person because of the
sacrifice. ”But unto Cain and to his offering he had not respect.” In the first
place, God had not respect unto Cain the person; hence later he respected not
his offering. From this quotation we may conclude it is impossible for any work
to be good in God's sight unless the worker first be good and acceptable.
Conversely, it is impossible for any work to be evil before God unless the
worker first be evil and not acceptable.
4. Now, let it be
sufficiently proven for the present that there are two kinds of good works;
some precede and others follow justification. The former merely appear to be
good and effectual; the latter are really good.
5. Now, this is the point
of contention between presumptuous saints and God. Right here carnal nature
contends, even rages, against the Holy Spirit. The Scriptures everywhere treat
of this contention. Therein God concludes all man's works, previous to his
justification, evil and ineffectual; he requires justification and goodness on
the part of the individual first. Again, he concludes that all persons in the
state of nature and of the first birth are unjust and evil. As said in Psalms
116, 11, ”All men are liars.” And in Genesis 6, 5, ”Every imagination of the
thoughts of man's heart was only evil continually.” Hence the natural man can
perform no good work, and all his attempts will be no better than Cain's.
6. Here Madam Huldah with
her scornful nose - human nature - steps in and dares to contradict her God and
to charge him with falsehood. She bangs upon herself her old frippery, her
straw armor - natural light, reason, freewill and human powers. She introduces
the heathenish books and doctrines of men, and proceeds to harp upon these,
saying: ”Good works do precede justification. And they are not, as God says,
the works of Cain. They are good to the extent of justifying. For Aristotle
taught that he who does much good will thereby become good.” To this doctrine
Madam firmly cleaves, perverting the Scriptures and presuming that God must
first respect the works and then the doer. This satanic doctrine universally
reigns at present in all the high schools and other institutions, and in the
cloisters. Its advocates are but Cain-like saints, disregarded of God.
7. In the second place,
Madam Huldah, basing her position simply on works and attaching very little
importance to the justified individual, proceeds still further and attributes
all merit and supreme righteousness to the works following justification. She
quotes James 2, 26, ”Faith apart from works is dead.” Not understanding this
statement, she undervalues faith. Consequently she continues to hold to good
works, presuming to require of God acceptance of the doer for the sake of the
works. So the two continually strive against one another. God respects the
individual, Cain the works. God rewards the works for the sake of the doer;
Cain would have the doer crowned because of his works. God will not yield his
just and righteous position, and the young nobleman Cain will never while the
world stands allow himself to be convinced of his error. We must not reject his
works, slight his reason or look unto his freewill as powerless; for so he will
become angry with God and slay his brother Abel, a fact to which all history
gives abundant testimony.
8. Do you ask: ”What then
am I to do? How shall I make myself good and acceptable in person to begin
with? how secure that justification? The Gospel replies: ”Hear Christ and
believe in him, utterly despairing of yourself and resting assured you will be
changed from a Cain to an Abel and then present your offerings.” just as faith
is proclaimed without merit or work on your part, it is also bestowed
regardless of your works, without any of your merits. It is given of pure
grace. Note, faith justifies the individual; faith is justification. Because of
faith God remits all sins, and forgives the old Adam and the Cain in our
nature, for the sake of Christ his beloved Son, whose name faith represents.
More, he bestows his Holy Spirit. The Holy Spirit changes the individual into a
new creature, one with different reason and different will, and inclined to the
good. Such a one, wherever he is, performs wholly good works, and all his works
are good; as taught in the preceding epistle lesson.
9. Then nothing else is
necessary to justification but to hear and believe in Jesus Christ as our
Saviour. But that is not a work of the natural man; it is a work of grace. He
who presumes to attain justification by works, only obstructs the way of the
Gospel, of faith, grace, Christ, God and all good. On the other hand, nothing
but justification is necessary to render works good. The justified man and none
other does good; all he does, being justified, is good, without distinction of
works. Therefore, the order of man's salvation, the beginning and the sequel,
is first to hear and then believe God's Word as supreme, and then to act. Thus
shall man be saved. He who perverts this order and acts accordingly is
certainly not of God.
10. Paul prescribes this
order where he says (Rom 10, 13-15): ”Whosoever shall call upon the name of the
Lord shall be saved. How then shall they call on him in whom they have not
believed? and how shall they believe in him whom they have not heard? and how
shall they hear without a preacher? and how shall they preach, except they be
sent?” Christ teaches us to pray the Lord of the harvest to send laborers into
his harvest; that is, faithful preachers. When they come they preach the true
Word of God. Hearing it, we are enabled to believe, and such faith justifies us
and renders us godly; then we call upon God and do only good. Thus are we
saved. So then, the believer shall be saved, but he who works without faith
shall be damned. Christ says (Mk 16, 16), ”He that disbelieveth shall be
condemned;” here works avail nothing.
11. Now, observe what
people commonly do and say. ”Yes,”' they tell you, ”I expect to become godly.
Yes, we must be godly.” But if they are asked what we are to do to accomplish
it, they go on to say, ”Indeed, we must pray, fast, attend Church, abstain from
sin, and so on.” One will enter a monastery, another some order. One will
become a priest, another will don a hair-garment. One will punish himself in a
certain way, and another in another way. They are like Cain and do the works of
Cain. Personally they are as at first - without justification. They but assume
an external change, an alteration of works, clothing, condition and habits.
They are really apes, assuming the habits of saints but remaining unholy.
Unmindful of faith, they rush along with their good works toward heaven - as they
imagine - torturing themselves. Relative to them, Christ in the Gospel (Lk 13,
24) says: ”Strive to enter in by the narrow door: for many, I say unto you,
shall seek to enter in, and shall not be able.” And why not? Because they do
not recognize the narrow door. It is faith. Faith humbles one, reduces him to
nothing, until he must despair of all his good works and cleave only to God's
grace; for that he must forsake all else. But the Cain-like saints imagine good
works to be the narrow door. Hence they do not humble themselves. Nor do they
despair of their good works; no, lading themselves with the cumbersome bundles
of their collected deeds, they strive to pass through the door. They will pass
as the camel with his great hump passes through the eye of the needle.
12. Mention faith to them
and they scoff and laugh, saying: ”Are we Turks or heathen that we must first
learn what faith is? Is it possible that our multitude of monks, nuns and
priests do not know? Who can be ignorant of what believing is when even they
who openly sin know its meaning?” As if having finished with faith, they
imagine they must henceforth devote themselves to works. As before said, they
regard faith of slight importance; for they do not understand that it is our
sole justifier. To accept as true the record of Christ - this they call faith.
The devils have the same sort of faith, but it does not make them godly. Such
belief is not Christian faith; no, it is rather deception.
13. In the preceding
epistles we have heard that to be a Christian it is not enough simply to
believe the story of Christ true - the Cain-like saints possess such faith -
but the Christian must without any hesitancy believe himself one to whom grace
and mercy are given, and that he has really secured them through baptism or
through the Holy Supper. When he so believes, he is free to say of himself: ”I
am holy, godly and just. I am a child of God, perfectly assured of salvation.
Not because of anything in me, not because of my merits or works, am I saved;
it is of the pure mercy of God in Christ, poured out upon me.” To such extent
will he appreciate God's precious mercy, he cannot doubt that it renders him
holy and constitutes him a child of God. But he who doubts, disparages to the
utmost his baptism and the Holy Supper, and censures as false God's Word and
his grace in the sacraments.
14. The Christian should
entertain no fear - he should not doubt - that he is righteous and a child of
God through grace. Rather he needs to entertain anxiety as to how he shall endure
steadfast to the end. There is where all fear and anxiety are due. For while he
assuredly is given to possess full salvation, it may be somewhat doubtful
whether or no he will steadfastly retain it. Here we must walk in fear. True
faith does not hang upon works nor rely upon itself; it relies only upon God
and his grace. Grace cannot forsake the individual so long as reliance
continues. But he knows not how long it will continue. Should temptation force
him to lose his confidence, grace also will fail. Solomon (Ecc 9, 1) says: ”The
righteous, and the wise, and their works, are in the hand of God; whether it be
love or hatred, man knoweth it not; all is before them.” He does not say it is
uncertain at present, but in the future, because man knows not whether he will
withstand the attacks or temptation.
15. When the Cain-like
saints hear the doctrine of faith, they cross themselves, both with hands and
feet, and exclaim: ”God forbid! How could I call myself holy and righteous? How
could I be so egotistical and presumptuous? No, no; I am a poor sinner.” You
see how they make faith of no value to themselves, and so must regard as heresy
all doctrine based upon it. Thus they do away with the whole Gospel. These are
they who deny the Christian faith and exterminate it from the world. Paul
prophesied concerning them when he said (1 Tim 4, 1): ”In later times some
shall fall away from the faith.” The voice of faith is now silenced all over
the world. Indeed, faith is condemned and banished as the worst heresy, and all
who teach and endorse it are condemned with it. The Pope, the bishops,
charitable institutions, cloisters, high schools, unanimously opposed it for
nearly four hundred years, and simply drove the world violently into hell.
Their conduct is the real persecution by Antichrist, in the last times.
16. Tell them what the
prophet says in Psalm 86, 2: ”Preserve my soul; for I am godly”; and Paul's
words in Romans 8, 16: ”The Spirit himself beareth witness with our spirit,
that we are children of God;” and they reply: ”Yes, but the prophet and the
apostle did not mean by these statements to establish a doctrine or leave an
example of what others may claim. They were enlightened and their holiness was
revealed to them.” Similarly, they construe every passage relating to the
subject as not doctrinal in design, but exhibiting a remarkable miracle, a
special prerogative of certain individuals not to be possessed by every
believer. This explanation is a mere invention of their own minds. Themselves
unbelievers, tasting not the Spirit, they think no one else should so believe
or taste. By such conduct - their own fruits - they may be clearly identified
as thorns and thistles; not as Christians, but as enemies and destroyers of
Christians, and persecutors of the Christian faith.
17. Such, however, is the
character of their own faith, they are led to believe they are made godly and
holy through their works, and that therefore God must save them. Note, in their
opinion, to become godly through works is Christianity; but to become godly
through divine grace is heresy. Apparently their works are of greater
importance and value than the grace of God. Their faith can rely upon works,
but not upon God's grace. Since they reject the rock and build upon the sand,
they but get their deserts when they fall into the error of their own works and
torture themselves to death, to the devil's advantage. It is all because they
will not rely upon the grace of God and render him reasonable service.
18. They who possess the
Christian faith must in consequence of it be confidently happy in God and his
grace. They will even delight in good works. The prayers the Cain-like ones
offer, and the costume they affect, are not good works. Only such works as
minister to the profit of a neighbor are good, as we said in the last Gospel
lesson. Yes, Christians will readily suffer everything, for they doubt not
God's presence with them, and his favor. These are they who honor God and are
useful to man.
19. But the Cain-like
people profit not God, the world nor themselves. They are mere useless burdens
to the earth, harmful to themselves and everyone else. Lacking faith, they do
not serve nor honor God. They do no work that contributes in any way to the
benefit of their neighbor's body or property, his honor or his soul. Their
works exclusively their own, consisting in certain gestures, apparel and meats
and performed in honor of certain places and times. Tell me, how does it
benefit me for you to affect a large bald pate or to wear a gray cowl? Who profits
by your fasting on a certain day and observing a certain other day as holy? by
your abstaining from particular meats, and secluding yourself in a certain
place, to read and mutter so much every day? So doing, you simply murder
yourself to please the devil, leaving a pernicious example, that others may
follow in the same life and conduct as if it were good, and consistent with the
principles of Christianity. Having not a Christian belief, you cannot pray in a
Christian manner. Hence your fasting is not, as it should be, a mortification
of the body; it is performed as a good work. Such a life is nothing else than
the idolatry of Baal and of Moloch formerly practiced among the Jews, who
tortured, burned and otherwise murdered their children for the devil's honor.
THE USE AND
NECESSITY OF THE LAW.
20. Perhaps you ask, ”If
it is true that we are justified not by works, but by hearing of Christ and
believing in him as ours personally, what is the need and use of the
commandments? Why has God so urgently taught them? I answer: We come now to
this our epistle lesson. It tells us the object of the commandments. The
Galatians first learned the Christian faith from Paul. Afterward, being
perverted by certain false teachers, they turned back to their works, imagining
they must become righteous through the deeds of the Law. In our lesson Paul
recalls them from their works unto faith, and with multiplied terms points out
to them the two kinds of works of the Law. His conclusion is: the works
preceding justification - or faith - are unprofitable and merely constitute us
servants; but faith makes us children of God - his sons - whereupon really good
works must follow.
21. But we must acquaint
ourselves with Paul's language, his distinction between the servant and the
child. The self-righteous he terms a servant. Concerning that individual much
has been said heretofore. The believer in Christ he calls a child. The believer
is and will be justified by faith alone - without works. This distinction is
based upon the fact that the self- righteous one does not serve in the same
spirit that actuates the child and heir conscious of his own inheritance. He
renders his service in the spirit of a day-laborer upon another's property.
Although the works of the two may be precisely of the same character, the
spirit that moves them - the conscience, and faith - makes a difference. The
child confidently expects to remain heir to the estate. The servant,
recognizing his ultimate dismissal, does not await inheritance. As Christ
declares (Jn 8, 35): ”The bondservant abideth not in the house for ever: the
son abideth for ever.”
22. Now, the Cain-like
saints have not, as they themselves confess, the Christian faith which would
assure them of being the children of God. They protect themselves from that
awful heretical presumption by making the sign of the cross. So they continue
to hang in doubt. As they believe, so is it with them. They are not children of
God and never will become his happy children in the way they are going,
notwithstanding they may perform the requirements of the Law, may faithfully
put it into practice. Observance of the Law will constitute them servants, and
servants will they continue to be securing no more than a temporal reward - a
competence on earth, and rest, honor and pleasure. We see this in the spiritual
orders, where all the wealth, power, pleasure, honor and favors of the world
are enjoyed. Here is the reward of the self-righteous. They are servants and
not children; therefore in the hour of death they will all be cast out from the
eternal inheritance which they refused in this life to believe in and to
receive through faith. You see, so far as the works are concerned, there is
scarcely a difference between the child and the servant. Faith, however - the
spirit of service - makes the distinction.
23. The apostle's design
is to make plain the fact that, lacking faith, the Law, with all its works,
constitutes us simply servants. Only faith can make us children. Not the Law,
nor the works of the Law, nor human nature can create faith within us; the
Gospel alone brings it. It is present when we give ear to the Gospel, the Word
of grace, which Word is accompanied by the Holy Spirit when preached and heard
in quiet sincerity. Witness the example of Cornelius and his family (Acts 10,
44), who received the Holy Spirit simply upon hearing Peter preach.
24. The Law was given
merely to reveal to man his graceless and servile condition and his lack of
filial affection; to show him how he serves God without faith and confidence, and
a free, spontaneous spirit. The self-righteous saints confess to their utter
want of confidence; and, if they would but make further confession, they must
admit that they prefer to have no Law, and do not submit to it from choice.
Destitute of faith as they are, their whole conduct is regulated by restraints.
They must acknowledge the Law powerless to yield them any higher perfection.
Let them learn from the Law their condition as servants and not as children,
and be led to come out of their servitude into the prerogative of the child,
regarding their own efforts ineffectual. Thus through faith and the grace of
God they may attain their rightful place in life.
25. Such is the right way
to view the Law; such is the use we are to make of it. It is calculated simply
to convict and vanquish all who presume to fulfil it without faith. For these,
being servants, undertake its requirements with no free, spontaneous spirit and
with no reliance on grace. The Law is designed to try men, to teach them by
defeat in the conflict with it how unwilling, how faithless, they are, and thus
lead them to seek help elsewhere and not to presume by their own strength to
meet its demands. A voluntary spirit is necessary, and only the child of God
can fulfil the Law. The Law is an enemy to the unwilling and to servants.
26. But the
self-righteous go so far as to acknowledge their utter lack of faith, yes, they
reject the faith which would constitute them children; they are sensible of their
unwillingness, and really prefer freedom from the Law; yet they presume by
their own works to render themselves godly; they desire to remain servants
instead of children, but at the same time to cleave to the inheritance, so
perverting all order. Though, as we said, the purpose of the Law is to bring
them into conflict and teach that they are servants lacking a voluntary spirit,
and to lead them to despair of their own efforts and cleave to faith, which
would afford grace and constitute them children - notwithstanding all this,
they pervert the Law to the extent of undertaking to fulfil its demands by
their works. Thus they frustrate the end of the Law and its true meaning,
striving against faith and grace, to which the Law points, even urges, them. So
they remain forever a blind, perverse, laboring and servile people. Such is the
teaching of Paul where he fearlessly says (Rom 3, 20), ”By the works of the Law
shall no flesh be justified in his sight.” Why not? He answers (Rom 7, 7),
Because the Law effects only the knowledge or experience of sin.
27. Beloved, how does the
Law do this? Study a Cainlike individual and you will see. In the first place,
only with great pains and labor does he perform all his works in obedience to
the Law. Yet, as he readily confesses, he does not believe himself a child of
God and holy. Indeed, as before said, he condemns such faith as the most
abominable presumption and heresy. He continues in doubt, expecting to become a
child through his own works.
28. You see plainly, that
individual is not good nor righteous, for he is destitute of faith, in fact is
an enemy to faith. Being an enemy to faith, he is an enemy to righteousness.
Consequently his works are not meritorious, no matter how admirable they may
appear judged by the standard of the Law. So you see Paul is right when he
says, ”By the works of the law shall no flesh be justified in his sight.” In
God's sight the doer must be good before his works are good. True, his works
may justify him before men, who judge according to the deeds performed and not
according to the doer's spirit - the state of his heart. While men judge
individuals by their works, God judges the works by the individual.
The first commandment of
the Law demands that we have one God and honor him, that is, trust and confide
in him, build upon him. This is true faith, whereby we are made children of
God. Thus the Law clearly reveals the sin of the Cain-like - their unbelief. In
like manner you experience whether you believe or not. Without such a law no one
could experience or know this. Note, this is what Paul calls knowledge of sin
by the Law.
29. You cannot extricate
yourself from unbelief, nor can the Law do it for you. All your works in
intended fulfilment of the Law must remain works of the Law and powerless to
justify in the sight of God, who regards as just only believing children. For
only these fulfil the first commandment and hold him true God. Though you
torture yourself to death with works, yet they will not afford your heart the
faith this commandment requires. Indeed, as before stated, works neither know
nor tolerate faith. They do not recognize that the Law requires faith.
Therefore, he who puts his trust in works must continue the devil's martyr and
a persecutor of faith and the Law through those very works wherein he trusts,
until he comes to himself, knows himself and, despairing of himself and his
works, gives honor to God; until, perceiving his own worthlessness, he ardently
desires pure grace, driven to it by God, through the Law. Then faith and grace
come to fill the empty heart, to feed the hungry soul. Then follow really good
works. These works are not of the Law; they are works of the Spirit of grace,
in the Scriptures styled the works of God - works he produces in us. All not
produced in us by God through grace, all that we perform of ourselves without
grace, is really wrought of the Law and avails nothing to justification. Rather
it is evil and opposed to God, because of the unbelief in which it is wrought.
30. In the second place,
one like Cain never performs his duty willingly and voluntarily unless he is
hired and is permitted to exercise his own pleasure, to have his own desires.
He is precisely like the servant who will not do his duty unless he is driven,
or is given his own way. Now, servants that have to be driven or coaxed or
flattered are very disagreeable. Likewise the Cain-like are displeasing, and by
no means acceptable in the sight of God. For they perform no work of the Law
unless driven by fear of punishment and of hell; or only after being coaxed and
given their own way; or again, unless they do it to secure from God a
competence to use as they desire. You see they are not actuated by heartfelt
love for the Law, but by the expectation of reward or fear of punishment. Being
with all their hearts enemies to the Law, evidently they would prefer that the
Law did not exist. If the doer be evil, the work is also evil. It is merely
extorted by fear, or secured by conceding the doer his own pleasure in the
matter; just as entreaty and persuasion move one to action.
31. The Law teaches us to
recognize the unwillingness and perversity of our minds. They are wholly sinful
before God. Where is the holiness in performing with the hands required duties
when our hearts are unkindly disposed toward the Law and the Law-giver? Indeed,
ill-will toward the Law is very sinful. Note, what Paul calls knowing sin by
the Law, is coming into conflict with it, feeling and experiencing the
perversity of our hearts and in consequence shuddering, despairing of
ourselves, and eagerly striving after grace. Grace removes disinclination and
generates a willing, cheerful spirit, a spirit giving us sincere good-will for
the Law and enabling us to perform our duties voluntarily, without constraint,
our only motive being pure delight in righteousness and the Law, while we are
uninfluenced by expectation of reward or by fear of punishment. Thus, of the
slave, the child is made; of the bond-servant, an heir. The faith of Christ
alone can create such a spirit, as sufficiently stated before. Now let us
consider the epistle.
32. Paul introduces a
figure from material life. As we know, a minor, a child, who is heir to an
estate left from parents or bequeathed by will, is reared in restraint like a
servant so far as control of the estate is concerned. He is powerless to
exercise his own pleasure in regard to it. He is kept under restraint and
discipline, being permitted to derive from the estate only enough for food and
raiment, notwithstanding the property is really his own. In the matter of his
own possessions, he is but as a stranger and a servant.
33. Similarly, in
spiritual matters God made a testament when he gave Abraham the promise (Gen
22, 18) that in his seed, Christ, should all the nations of the earth be
blessed. This testament was afterward established by the death of Christ; and
after his resurrection it was published through the Gospel. The Gospel is merely
a revelation, a manifestation, of this testament wherein it is declared to the
world that in Christ, the seed of Abraham, grace and blessing are willed and
given to all men, and may be received by every one if only he believes it.
34. Before this testament
was opened and published, children of God were under the Law, burdened and
constrained by its works. Nevertheless, their works did not justify; rather
they were servile and unprofitable. But because God's children were predestined
to a future faith which should constitute them children, they were
unquestionably heirs of the grace and blessing conveyed in the testament;
though not then in possession of it and able to appropriate it, but, like
others without faith, servile and occupied with works. just so, it is the case
now, and always has been, that many believe, and acknowledge faith, after
having been previously overwhelmed with works and in ignorance of faith; after
having been, with hypocrites, occupied in works. From the fact of their now
apprehending faith and receiving the inheritance, they certainly must have been
all the time heirs and predestined of God, though in ignorance of the fact, and
though servants, self-righteous and Cain-like.
35. So some who are now
occupied with works and whose holiness is like Cain's, who are servants as he
was, are nevertheless future heirs and children, because they will yet believe.
Faith will enable them to lay aside their servility, to surrender their works
and to obtain the great blessing, the vast inheritance, of justification. And
being justified, righteousness and salvation are theirs without works. Then
will they voluntarily do all their works to the honor of God and the benefit of
their neighbors, without expectation of reward or intent to secure righteousness
or a reward. For they are in possession of the inheritance and blessing; they
have what Christ has bequeathed to them in his testament and caused to be
opened, proclaimed and distributed through the Gospel, all of pure grace and
mercy.
36. Abraham and every
other patriarch, you will observe, recognized God's testament or covenant. It
was delivered to them just as much as to us, although not at that time read and
proclaimed to the world as after Christ's ascension They obtained the very same
thing that we and all God's children obtain, and through the very same faith.
The grace, the blessing, the testament, the faith - all are the same; the
Father is one and the same God of us all.
37. Note, Paul everywhere
teaches justification, not by works, but solely by faith; and not as a process,
but instantaneous. The testament includes in itself everything - justification,
salvation, the inheritance and great blessing. Through faith it is
instantaneously enjoyed, not in part, but all. Truly is it plain, then, that
faith alone affords such blessings of God, justification and salvation -
immediately and not in process as must be the case with works - and constitutes
us children and heirs who voluntarily discharge their duties, not presuming to
become godly and worthy by a servile spirit. No merit is needed; faith secures
all gratuitously - more than anyone can merit. The believer performs his works
gratuitously, being already in possession of all the Cain-like saints vainly
seek through works and never find - justification and divine inheritance, or
grace.
”But is under guardians and stewards
until the day appointed of the father.”
38. These guardians and
stewards are they who bring up the heir on his father's estate, restraining him
from a wild and vagabond life. Though they withhold from him control of the
inheritance, they are necessary and benefit the heir in various ways. In the
first place, as stated before, they keep him at home on the estate, to better
fit him for enjoyment of it. Secondly, the fact of his being carefully and
closely restrained will inspire in him stronger desire for control of the
inheritance; when he arrives at the age of discretion he will yearn for freedom
and be unwilling to continue under others' control.
39. The same is
necessarily true of everyone still occupied with works under the Law, and a
servant. The Law is his guardian, his steward. He is under its control as one
in constraint of another. The Law is designed, in the first place, to train him
and keep him in bounds; to restrain him externally, through fear of punishment,
from committing evil works; to save him from becoming wholly dissolute, from
risking everything and altogether shutting himself out from God and his
salvation, as do the profligate. The Law is intended, in the second place, to
teach man to know himself; to bring him to reason, where he may recognize his
unwilling allegiance to the Law, how he performs no work willingly as a child,
but by constraint as a bondservant. The Law gives him experience as to his
shortcomings; it shows him his lack of a free, new and everwilling spirit - a
spirit the Law and its works cannot give. Indeed, the more he works, the more
unwillingly is it done; and the harder is it to work, for he is influenced by a
grudging spirit.
40. Being made aware of
his unwilling attitude, he sees that his works are only an external observance
of the Law, while in his heart he is an enemy and opposer of the Law, so far as
cheerful obedience is concerned. Hence he truly is constantly at heart a sinner
against the Law, and externally a saint according to the Law; in other words, a
real Cain, an egregious hypocrite. Manifestly to himself, his works are works
of the Law, but his heart is a heart of sin. His heart being not disposed to
the Law, it is disposed to sin, while merely his hands are constrained to
observe the Law's requirements.
41. Very aptly has Paul
styled works without faith ”works of the Law.” For the Law forces them; they
are simply compulsory works. Now, the Law demands the heart also. It desires a
willing obedience. A willing obedience may be said to be not only ”a work of
the Law,” but ”a heart of the Law”; not only ”hands of the Law,” but”will,
spirit and all the powers of the Law.” As Psalm 1, 1-2 declares:”Blessed is the
man whose delight is in the law of Jehovah; and on his law doth he meditate day
and night.” Such a spirit the Law demands, but it does not create it; nor is
human nature able of itself to produce it. Hence the Law oppresses the soul and
condemns it to hell as disobedient to God's commandments. Anguish and distress
of conscience follow, but there is no help. This is the time appointed of the
Father. Now the child of God will crave grace and help. He will confess his
wretchedness, weakness and guilt. He will let go his claim to security in
works, and despise himself. For he recognizes that between himself and public
sinners there is no difference except as to external conduct. In his heart he
is as much opposed to the Law as any other sinner; in fact, his heart may be
even more embittered toward it. For the sinner of actual practice may find less
desire to sin and may become somewhat inimical to sin, in consequence of the
resulting unpleasantness and injury he must meet. The child of God, hindered and
restrained by its tutor the Law, may really burn and rage in his desires and
lusts for sin, though he dare not commit the deed. Thus, in expression he may
be more righteous than the public sinner, but in heart more wicked.
42. Now, it is easily
apparent to everyone that to give our hands to the Law and our whole hearts to
sin, is a very unequal division of service; for the whole heart means vastly
more than the works of the hands. What is such a proceeding but giving the
chaff to the Law and the grain to sin, or the shell to God and the kernel to
the devil? This explains how, as taught in the Gospel, the sin of the public
transgressor is but a mote, while that of the secret offender is a great beam.
43. Now, where
circumstances are such that Cain does not see this beam and does not learn to
know himself in this sense of the Law, but continues obdurate and blind in his
works, disregarding his inner wickedness - where such is the case, he proceeds
very inconsistently to judge with malice the world in general, despising
sinners as did the Pharisee in the Gospel - presuming to regard himself godly
in contrast with others. If any attempt to rebuke him, and justly to condemn
his conduct, he rages and raves, kills Abel and persecutes all men, claiming
that he does it for the sake of good works and righteousness, to the praise of
God. He expects to merit much as a persecutor of blasphemers, heretics,
offenders and wicked ones who would lead him astray and lure him from good
works. Right here all Scripture denunciations of these venomous spirits come
in. Christ calls them serpents and a generation of vipers. Mt 23, 33. They are
like Cain, and will continue like him. Servants are they, and will remain
servants.
44. But the prospective
Abels and future children learn to recognize themselves by the Law, to discover
how little heartfelt delight they have for that Law. Ceasing to rely upon their
own presumption, they let go their hold and with this knowledge are completely
helpless in their own eyes. Just here the Gospel comes in. Here is where God
gives grace to the humble. These children of God lay hold of the testament and
believe. With and in this faith they receive the Holy Spirit. He gives to them
a new heart, a heart delighting in the Law and hating sin; and doing right
voluntarily and cheerfully. Works of the Law are now superseded by hearts of
the Law. This is the time appointed of the father for the heir to come into his
own - no longer to be a servant nor under a guardian. Now we understand what
Paul means by the words:
45. The apostle uses a
word familiar to us - ”rudiments.” But we are not to understand here the four
rudiments or elements of nature - fire, water, air and earth. That is not its
Scriptural meaning. That use of the term originated in heathen philosophy, and
in such sense it would be entirely inadmissible in the Scriptures. The apostle
means by ”rudiments” the literal characters - the letters - of the Law. In both
the Latin and the Greek languages, letters are terms the ”rudiments” of the
language. Similarly, Paul says (Heb 5, 12), ”When by reason of the time ye
ought to be teachers, ye have need again that some one teach you the rudiments
of the first principles of the oracles of God.” And (Col 2, 8): ”Take heed lest
there shall be any one that maketh spoil of you through his philosophy and vain
deceit, after the tradition of men, after the rudiments of the world, and not
after Christ.” Again (Gal 4, 9-10), ”How turn ye back again to the weak and
beggarly rudiments, whereunto ye desire to be in bondage over again? Ye observe
days, and months, and seasons, and years.”
46. It is in a rather
contemptuous sense that Paul terms the Law ”rudiments,” or letters; it is ”weak
and beggarly” because it can afford no relief. It renders us likewise weak and
beggarly, for it demands service of the heart and mind; and the heart and mind
are not present. Hence the conscience grows weak and beggarly, confessing it has
not and can not have what it should have. As the apostle expresses it (2 Cor.
3, 6), ”The letter killeth, but the spirit giveth life.”
47. Some understand by
”rudiments” not the letter of the law, but the ceremonials and outward forms of
worship incident to the religious life, and which we early teach children. In
that connection, ”rudiments” implies the first crude, childish forms of
worship.
48. Paul qualifies
”rudiments” by the phrase ”of the world,” because the self-righteous, while
boasting obedience to the Law, observe it only in external and worldly things,
such as days, meats, apparel, places, persons, vessels and the like. These are
all creatures of this world, and such, practically, is the extent of the works
of the Law. [Therefore we rendered the meaning in German by ”Aeuszerliche
Satzung,” outward or worldly laws. Editions of 1540 and 1543.]
49. But faith,
independent of the world, hangs upon God, his Word and his mercy; and justifies
us, not by works or any other worldly thing, but by the eternal, invisible
grace of God. To the Christian, one day is like another; and meats, places,
apparel and all worldly things are alike. They neither help nor hinder his
salvation and justification, as they do in the case of Cain and the
self-righteous. Therefore, the Christian gives no heed to the rudiments of this
world, but regards the fullness of the eternal blessings. So, though the
Christian has to do with external, temporal affairs, yet he is indifferent to
worldly things. He is free to disregard them. All are alike to him - persons,
places, days, meats, apparel, etc. He makes no particular choice. Doing the
duty that presents, he is unconcerned about what does not. His external conduct
does not represent something select and peculiar.
50. The Cain-like take a
different course. They must make some distinction - must be recognized by some
peculiarity. They eat no meat, wear nothing black, pray not in houses, observe
days. One is bound to one custom, another to another. Yet these are all temporal
and transitory things. The observers are servants of the rudiments of this
world. Nevertheless, their practices are styled holy orders, good morals and
real ways to salvation. Upon this point Paul says (Col 2, 20-23): ”If ye died
with Christ from the rudiments of the world, why, as though living in the
world, do ye subject yourselves to ordinances, Handle not, nor taste, nor touch
(all which things are to perish with the using), after the precepts and
doctrines of men? Which things have indeed a show of wisdom in will-worship,
and humility.”
51. From this quotation
and from our foregoing arguments, clearly all orders, institutions and
cloisters, now styled ecclesiastical positions, are directly opposed to the
Gospel and to the freedom of Christian life; and they who are bound by them are
in greater danger than are actual worldlings. The things they devise are mere
rudiments of this world. They pertain only to apparel, persons, conditions,
times, forms, meats and vessels - solely worldly and temporal things. Adhering
to these as having power to make them pious and spiritual, faith is excluded
and they are not Christians. Their whole life is but sin and corruption.
52. These ecclesiasts
have more need than anyone else to guard against such dazzling devices. They
have especial need to adhere stedfastly to faith, the righteousness of which is
beyond the world and worldly things. The glitter and show of works tear away
from faith with greater violence than do gross, open sins, and place the doers
in the condition to which Paul here refers when he says, ”So we also, when we
were children, were held in bondage under the rudiments of the world.” When we
were ignorant of faith and occupied with the works of the Law, we performed -
yet unwillingly and as servants - works relating to temporal things, presuming
thereby to become righteous and saved. It was a false idea, and made of us
children and servants. The mere works would have been harmless had it not been
for the idea that excluded faith and the doctrine of godliness only through
grace, and had all temporal things been left optional.
53. Now, since the law
cannot effect justification nor faith, and human nature with all its works
cannot merit them, Paul introduces him who merited faith in our stead, and who
is master of justification - and justification was not secured without price;
it cost much, even the Son of God himself. Him Paul introduces, saying: ”When
the fulness of the time was come”; that is, at the expiration of the time when
we were children and servants. The apostle follows a usage of the Scriptures in
speaking of the expiration of the time as its ”fulfilment.” For instance, Acts
2, 1: ”When the day of Pentecost was [fulfilled] fully come”; that is, when it
was completed. And Exodus 23,26, ”The number of thy days I will fulfil,”
meaning, ”I will not shorten them; I will give their full measure.” Also Luke
1, 57: Now Elizabeth's time was fulfilled that she should be delivered; and she
brought forth a son.”
54. Hence the learned
doctors erred in interpreting this passage by Paul to mean that the time of fulfilment
was the time of grace following Christ's birth. This is directly contrary to
the apostle, who does not say, ”the time of the fulfilment,” but ”the
fulfilment of the time,” meaning the previous time appointed of the Father for
the heir, - the period of his guardianship.
55. Like as the time of
the bondservant was fulfilled for the Jews by the bodily advent of Christ, so
is it still daily fulfilled for the individual when he is enlightened by faith,
and his period of servitude in legal works terminates. Christ's bodily advent
would have been to no purpose had it not effected a spiritual advent, the
advent of faith. The purpose of the former appearance was the establishment of
the latter one. Christ came spiritually to all who, whether previously or subsequently,
believed in his bodily advent. Hence, because of their faith, he was always
present with the ancient fathers; but he has not yet come to the Jews of today
because of their unbelief. Everything, from the beginning of the world to the
end, depends on that bodily advent. Faith therein terminates the state of
servitude whenever, wherever and in whomsoever it exists. Therefore, the time
is fulfilled for each individual when he begins to believe in Christ as the
promised one now come.
WHAT WE ARE
TO BELIEVE CONCERNING CHRIST.
56. So rich in meaning is
this verse, I am not sure I shall be able to do it justice in my explanation.
It is not enough merely to believe that Christ is come; we must believe also
what Paul here states: that he is sent of God and is the Son of God; that he is
true man; that his mother was a virgin; that he alone has fulfilled the Law,
and not for his own sake but for our good - to secure grace for us. These
points we will examine in order. On the first point John's entire Gospel
insists, as we said on the selection for Christmas. John continually proves
Christ the Son of God and sent of the Father. He who does not believe that
Christ is true God is lost; witness John
57. The soul cannot, and
should not, be content with anything but the Highest Good - its Creator and the
fountain of its life and salvation. Now, God chose to be himself that one on
whom the soul should rely and believe. No one but God deserves the creature's
confidence. Therefore, he himself came to earth as man, gave himself for man,
and draws man unto himself, inviting him to believe in him. No necessity on
God's part demanded that he come to earth as man; the necessity was ours - it
was for our benefit. Now, if we were not to cleave by faith unto Christ as true
God, God would be robbed of the honor due him, and we of life and salvation. It
is our duty to believe in God only, who is the Truth; without him we cannot
live or be saved.
58. The apostle says,
”God sent his son.” The fact of sending necessitates previous existence of the
Son. Christ must have existed before he manifested himself on earth in human
form. Again, if he is a Son, he must be greater than an angel. Being more than
man and more than angels, the highest creatures, he must be true God. To be the
Son of God is to be superior to an angel, as said in the Epistle for Christmas
day. Further, Christ being sent by God, and being God's Son, he must be a
distinct person from him who sends. Thus Paul teaches here the existence of one
God in two persons, Father and Son. We shall speak later of the Holy Spirit.
59. For the second point:
We are also to believe Christ to be true, natural man, and the Son of man. Paul
says he was born of a woman, or made of a woman. Now, he who is born of a woman
must be truly a natural man. A woman can bear only according to her nature -
bear true man. In John 6, 53, Christ says: ”Except ye eat the flesh of the Son
of man and drink his blood, ye have not life in yourselves.” Eating and
drinking here means simply believing that Christ, the Son of God, had a true
flesh-and-blood nature, like other men. This is also the testament or covenant
of God to Abraham (Gen 22, 18), ”In thy seed shall all the nations of the earth
be blessed.” To be the seed of Abraham, Christ must surely have Abraham's flesh
and blood - must be his natural child.
60. No one, then, must
presume by his own devotion, his own efforts, to institute a way of approach to
God. It is futile to call on God in the manner of the Jews and the Turks. We
must approach him through the seed of Abraham, and be blessed through that
seed, according to God's covenant. God will not make a special way for you. He
will not, because of your service, annul his covenant. You must abandon your
own efforts and cleave to the seed he mentions, to that flesh and blood;
otherwise you will be lost with all the spiritual skill and wisdom you may have
gained from God. Christ says (Jn 14, 6), ”No one cometh unto the Father, but by
me.”
61. Because of the exalted
and incomprehensible character of the divine nature, God has for our good
manifested himself in the most familiar form - in our own nature. In this
character he awaits us. Here, and nowhere else, he may be found. Whosoever
calls upon him in this relation will be heard at once. Here is the throne of
grace, where no one who comes is excluded. But they who permit Christ to dwell
here in vain, and presume in some other way than through his humanity to serve
and call upon God, the Creator of heaven and earth, may see their sentence
already pronounced in Psalm 18, 41, where it is said of such: ”They cried, but
there was none to save; even unto Jehovah, but he answered them not.”
62. In the third place,
we must believe that Christ's mother was a virgin. The apostle makes this plain
when he declares the Son of God was made of a woman - not of man like other
children. He alone among men is born of woman only. The apostle is not disposed
to say ”born of a virgin,” because ”virgin” is not naturally consistent here.
But ”woman” represents a state in nature - the natural instrumentality for
bearing fruit, for bringing forth children. The mother of Christ is truly woman
by nature, who brought forth the divine fruit; yet from herself alone, not by
man. Therefore she is a virgin woman - not simply a virgin.
63. Paul attaches more
importance to the birth of Christ than to Mary's virginity. He passes over in
silence her virginity, merely a peculiar personal grace that benefited none but
herself, and points out her womanhood, advantageous not only to herself but to
her fruit. Her virginity ministers not so much to Christ as does her womanhood.
She was selected in her virginity not for her own sake, but for Christ's sake.
He chose to be born of a virgin that he might be born without sin. A sinless
birth was impossible except through the instrumentality of a virgin woman who
was able to conceive and bring forth without the aid of man.
64. Such seems to be
included in God's covenant, declaring that all the nations of the earth shall
be blessed in the seed of Abraham. From the fact of a blessing being promised,
it is evident that men must be under a curse because of their physical birth in
sin resulting from Adam. Should this seed of Abraham be a blessing to all, it
could not itself be under a curse; therefore, the Saviour could not come of
Adam's birth, which is altogether under the curse.
65. Further, to verify
the testament or covenant of God who cannot lie, Christ must be the natural
child of Abraham - his flesh and blood. But to what is such reasoning leading
us? Christ is to be a natural child, born of flesh and blood, and yet not to be
a child of carnal birth. The inconsistency of the reasoning is removed by the
fact that a woman alone, independent of man, was chosen to effect the birth.
Thus it was possible for a real, natural child, one truly the seed of Abraham,
to be born sinless, of a woman, and productive of abundant blessings. In him,
then, mankind, under the curse in consequence of its own sinful birth, may be blessed.
Thus the requirements of God's covenant are fully met; the carnal birth of Adam
with its inordinate desire is avoided, and a physical birth in spiritual manner
really effected.
66. If to Mary, the holy
virgin, is due great honor for her virginity, infinitely greater honor is due
her for her womanhood. For her procreative powers were instrumental in the
fulfilment of God's covenant, and in making the blessed seed of Abraham the
blessed fruit of her womanhood. Her mere virginity would have been insufficient
to accomplish it; in fact, entirely futile.
67. In the fourth place,
we must believe that none but Christ has fulfilled the law. He says (Mt 5, 17),
”Think not that I came to destroy the law . . . but to fulfil.” Such, too, is
the meaning of the covenant that says the whole world is condemned, and shall
be blessed in Abraham's seed. Gen 22, 18. Now, if all men are condemned and
unblessed, the individual cannot be good; he is only Cain-like. Consequently
his works cannot be good, as said before. God does not regard the works, but
the persons - Abel and Cain. And the works of the law render no one righteous.
68. The fact that Christ
rejects all works of the Law and demands that the person first be good and
blessed, may seem to teach that he rejects good works and designs to destroy
the Law altogether. But in reality Christ teaches us to perform good works. For
the very purpose of correcting error on this point, he says (Mt 5, 17): ”Think
not that I came to destroy the Law” because I reject the works of the Law.
Rather I design its fulfilment through men's faith in me, which first renders
the individual good and then enables him to do really good works. Similarly
Paul says, rejecting all works of the Law and exalting faith alone: ”Do we then
make the law of none effect through faith? God forbid: nay, we establish the
law.” Rom 3, 31. Of us at the present day also it is said that we forbid good
works when we condemn the practices of the cathedrals and cloisters in the
matter of works. Nevertheless, our actual desire for the people is that they
first embrace true faith whereby they may become personally good, and be
blessed in Christ the seed of Abraham, and thus be enabled to do good works
contributing to the mortification of the body and to the good of mankind. To
this end the things wrought in cathedrals and cloisters contribute nothing, as
already fully stated.
69. Observe, no one is
able to fulfil the Law until he first is liberated from it. We must become
accustomed to Paul's peculiar phraseology in his reference to some being ”under
the Law” if we would know who is really under it and who is free. All who
perform good works simply because commanded, and from fear of punishment or
expectation of reward, are under the Law. Their piety and good deeds result
from constraint, and not from a willing spirit. The Law is their master, their
driver, and they its bondservants and captives. Such is the attitude of all men
without Christ the blessed seed of Abraham. Our own experience and the voice of
everyone's conscience teach this. Were it not for the restraint of Law - the
fear of punishment or the expectation of reward - were each individual left to
his own inclinations and there were no punishment or reward, he would do evil
and neglect good, particularly under the influence of temptation and
allurements. But when the Law with its threats and its promises interposes, man
abstains from evil and endeavors to do good; not from love of good and hatred
of evil, but through fear of punishment or hope of reward. Thus the Cain-like
saints are under the Law, controlled by it, like servants.
70. But they who are
liberated from the Law do good and avoid evil, regardless of the threats and
promises of the Law - not from fear of punishment or expectation of reward.
They act voluntarily, from love for the good and hatred of the evil, because
they delight in the Law of God. Even were there no Law, they would not have it
otherwise, and be prompted by the same spirit to do good and abstain from evil.
Such are really children. Human nature cannot create that spirit; it has origin
with the seed of Abraham. The blessing of Christ gives the willing disposition.
Willingness is the result of his grace and of the influence of the Holy Spirit.
Therefore, ”not under the Law” does not mean liberty to do evil and to neglect
good as we feel inclined. It means doing good and avoiding evil, not in
consequence of fear, not from the restraints and requirements of the Law, but
from pure love and a willing spirit. Freedom from the Law involves a spirit
which would voluntarily do only good, as if the Law did not exist and our
nature were prone to do good. It is a freedom paralleled by that of the body,
which willingly eats, drinks, assimilates, sleeps, moves and performs all
natural functions. No law, no compulsion, is necessary. It acts voluntarily and
seasonably, without fear of punishment or expectation of reward. It may truly
be said that the body is under no law, still it performs its functions; it acts
spontaneously.
71. Mark you, we must
have within ourselves a ready, natural willingness that will incline to good
and recoil from evil. This is spiritual liberation, or redemption from the,
Law. Thus is explained Paul's words (1 Tim 1, 9): ”Law is not made for a
righteous man.” From his own impulse the righteous man inclines to good and
abstains from evil; it is with no fear of penalty or hope of recompense. Again,
we read (Rom 6, 15), ”We are not under law, but under grace.” That is, we are
children, not bondservants; we incline to good readily, without constraint.
Again (Rom 8, 15), ”Ye received not the spirit of bondage again unto fear; but
ye received the spirit of adoption, whereby we cry, Abba, Father.” The Law
produces a spirit of fear; a servile, Cain-like spirit. But grace produces a
free, filial, Abel-like disposition, through Christ the seed of Abraham. To
that spirit, Psalm 51, 10, has reference: ”Create in me a clean heart, 0 God;
and renew a right spirit within me.” Again, in Psalm 110, 3, it is said
concerning the people of Christ: ”Thy people offer themselves willingly . . .
in holy array.”
72. Thus Christ fulfilled
the Law and did all, of his own free will; not because of the compelling or
restraining power of the Law. No other has ever fulfilled it, nor will any
fulfil it, except in and through him. So Paul here says that Christ as ”born
under the law, that he might redeem them that are under the law.”
73. In the fifth place,
we are to believe that Christ's motive was to benefit us. He desired to make
children of us servants. What is meant by the phrase ”that he might redeem them
that were under the law”? Unquestionably, that he might redeem us from under
the Law. But how does Christ effect that? As said before, not by the threats or
the rewards of the Law, but by bestowing a voluntary spirit; a spirit prompted
neither by compulsion nor restraint; a spirit that regards not the terrors nor
the rewards of the Law, but proceeds as if no Law existed and all action were
voluntary, as was the case with Adam and Eve before the fall.
74. But what is the
process whereby Christ gives us such a spirit and redeems us from under the
Law? The work is effected solely by faith. He who believes that Christ came to
redeem us, and that he has accomplished it, is really redeemed. As he believes,
so is it with him. Faith carries with it the child-making spirit. The apostle
here explains by saying that Christ has redeemed us from under the Law that we
might receive the adoption of sons. As before stated, all must be effected
through faith. Now we have discussed the five points of the verse.
75. The question,
however, still arises: How can Christ be under the Law if to be ”under the Law”
is to be prompted to obedience only by its restraints and compulsion, and if no
one under the Law can fulfil it since God requires a voluntary conformity to
its demands? I answer: The apostle seems to make a distinction when he says
that Christ was put, or made under the Law; that is, he voluntarily placed
himself under the Law. Again, with his voluntary consent, the Father placed him
under the Law, though properly he was not subject. We, however, were made
subject against our desires. We, as Paul says, were naturally and essentially
in forced subjection. While Christ was voluntarily, not by nature, under the
Law, we were by nature, not voluntarily, in subjection.
76. There is a marked
difference between being placed under the Law and being of choice under the
Law; just the difference there is between volition and the compulsion of nature.
Acting according to the pleasures of the will differs materially from obeying
the impulses of nature. What is performed by pleasure of the will may be
omitted; it is not compulsory. But what is wrought in obedience to the impulses
of nature is of necessity; it is not optional. One may go to the
77. To illustrate: Peter,
the apostle (Acts 12, 6-7), lay captive in the prison of Herod, bound with
chains to two soldiers, while the keepers stood guard at the door. The angel of
God entered the prison in a brilliant light, awoke Peter and led him past all
the keepers and out the door, leaving the chains in the prison. This event is
an illustration of how Christ liberates us from the Law. Let us analyze it.
Peter was an inmate of the prison not willingly; he was kept there by force. He
knew not how to deliver himself. The angel also entered the prison, but
willingly. He was not compelled to be there. He was not there for his own sake,
but for the sake of Peter. And he knew how to deliver himself. Now, Peter, when
he followed the angel obediently, was liberated. The prison represents the Law,
in which our consciences are unwillingly held captive. For no one voluntarily
effects the good required by the Law or omits the evil it forbids. Man acts
through fear of punishment or hope of reward. The fear or threat and the
reward, or rather the expectation of reward, are the two chains that hold us in
prison under the Law. The keepers are the teachers of the Law, who explain it
to us. Thus we remain - yes, unwillingly lie- in the Law. Christ is the angel who
voluntarily approaches us in prison - approaches us under the Law; he does
willingly the works we unwillingly perform. His motive is to benefit us; he
would attach us to himself and liberate us. Christ well knows how to liberate,
for he is himself independent of will. Then, mark you, if we cleave to him and
follow him, we too shall be liberated.
78. But how is this done?
We cleave to Christ and follow him when we believe that he effects all for our
benefit. Such faith introduces the Spirit. Having faith, we too shall perform
the requirements of the Law voluntarily, unfettered and liberated from the
prison of the Law. The two chains, fear of punishment and hope of reward, will
no longer restrain us. All our acts will be spontaneous, prompted by pure love
and a cheerful spirit.
79. To further understand
how Christ was put under the Law: Observe, he placed himself in subjection in a
twofold manner. In the first place, he put himself under the works of the Law.
He permitted himself to be circumcised and to be presented and purified in the
temple. He was submissive to his father and mother, and all those things, when
no obligation required. For he was Lord over all laws. He acted voluntarily in
this respect, unprompted by fear of punishment or expectation of reward as far
as he was himself concerned. When we consider the question of mere external
works, we can perceive no difference between his conduct and that of
individuals actuated by compulsion and restraint. His liberty and free will
were concealed from men, just as the imprisonment and unwillingness of others
were not apparent. Thus Christ acts under the Law, though properly not under
the Law. He conducts himself like those in bondage to it, but he is himself
free. His will being free, he is not under the Law. In the matter of works,
which he voluntarily performs, he is subject. But we, both as to our wills and
to our works, are under the Law; for we effect works by constraint of will.
80. In the second place,
Christ willingly put himself under the penalty of the Law. He did more than
perform the works of the Law to which he was not obligated; he willingly and
innocently suffered the penalty threatened and inflicted of the Law upon all
who fail of observance. Now, the Law adjudges to death, condemnation and eternal
punishment every transgressor of its commands. Paul, quoting from Deuteronomy
27, 26, says: ”Cursed is every one who continueth not in all things that are
written in the book of the law, to do them.” Gal 3, 10.
81. We have now made
sufficiently plain the fact that no individual out of Christ is able to keep
the Law; all of that class are under the Law, like servants, and fettered and
constrained. Consequently, the disregarder of the Law deserves its judgment and
penalties. He who is under the Law in the first respect - in the matter of
works - must also be subject in the second respect - the matter of punishment.
Now, first, all our works are sinful because not performed from a willing
spirit but rather in opposition to our will. And second, we are adjudged to
death and condemnation.
But Christ intervenes
before sentence is executed upon us. He interposes, approaching us as we are
under sentence. He suffers the penalty - death, curse and condemnation; just as
if he had himself violated the entire Law, and deserved the full penalty
resting upon the transgressor. At the same time he has not broken the Law; he
has fulfilled it, and that without obligation. He is doubly innocent. First,
even had he observed no Law - and such was his privilege - he was under no
obligation to suffer. Second, he observed the Law from superabundant
willingness and was liable to no penalty. In contrast, our guilt is also of
twofold character. First, we, under obligation to keep the Law, failed so to
do; consequently we should justly suffer its calamities. Second, even had we
observed it, it would be right at we should suffer whatever God designs.
82. Note, the Son of God
is put under the Law in that he redeemed us who were under it. For us, for our
good, he effected all; not for himself. He purposed to manifest toward us only
love, goodness and mercy. As Paul has it (Gal 3, 13), ”Christ redeemed us from
the curse of the law, having become a curse for us.” In other words: For us,
Christ put himself under the law and complied with its demands, designing every
believer of this fact to be redeemed from under the Law with its curse.
83. Mark you, then, the
priceless blessing for the believing Christian: To him are attributed as his
own all the works and sufferings of Christ. He may rely upon them as if they
were his - wrought by himself. For, to repeat, Christ effected all, not for
himself, but for us. Christ needed not any of the things he wrought. He
accumulated the treasure that on it we might confidently rest. Further, such
faith will be accompanied by the Holy Spirit.
84. What more should God
do? How can the heart avoid being free, joyous and cheerfully obedient in God
and Christ? What work can it encounter or what suffering endure to which it
will not respond singing and leaping in love and praise for God? When such is
not the case, there is certainly some defect in our faith. For the greater our
faith, the greater our freedom and happiness; the less our faith, the less our
joy. Note, this is the Christian redemption, the Christian freedom from the Law
and its curse - sin and death. Not that the Law and death shall be removed, but
they shall become as if they were not. The Law shall not lead us to sin, nor
death to shame. But faith shall guide us into righteousness and eternal life.
85. This is an occasion
to admonish the poor Cain-like saints, the ecclesiasts, if that is possible in
their condition. Were they to observe their orders, laws, ceremonies, prayers,
masses, clothing and meats as Christ observed the Law, these might be retained.
For example, if they assigned the Christian faith its true place and allowed it
to control the heart; if they confessed that they did not become pious and were
not saved through their orders, stations and works, but alone through faith in
Christ; and if then they considered their works and laws optional, needed only
for the mortification of the body and the benefit of the neighbor; then these
ordinances might be retained. But the impression at present is that such
practices are essential to piety and eternal salvation. This is nothing but a
delusion and very sinful. It drives people to perdition by severe martyrdom,
and it merits eternal martyrdom; because full, child-like faith is opposed by
servile and compulsory works. Faith cannot tolerate such stupid works; it alone
makes us pious and forever happy. With the believer all works are optional; he
cheerfully suffers all that God sends and does as his neighbor's need requires.
These are the works of faith, these and no other. Faith inquires not about
masses, appointed fasts, particular clothing, special meats, rare positions,
persons or works; nay, faith rejects all these as hindrances to its liberty.
86. Let this suffice on that
verse. We were compelled to treat the subject at length because so little is
known concerning the doctrine of faith, a knowledge of which is necessary to a
right understanding of Paul. Now follows:
87. Here we see that the
Holy Spirit is communicated, not through works, but through faith; for as it
reads, the Spirit is given to men because they are children and not servants.
Children believe; servants only work. Children are free from the Law; servants
are under it. The foregoing explanations make all this plain. It may be
necessary, however, for us to consider in some measure the sense in which Paul
uses the words ”child” and ”servant,” ”free” and ”bond.” Works performed under
compulsion are the works of servants, and works wrought of free will are the
works of children.
88. Why does Paul tell
the Galatians the Holy Spirit was given them because they were children, when
the fact is, the Holy Spirit creates children from servants, and must be
essentially present before they can become children? I reply: He speaks in the
same future sense characteristic of verses three and four, where we read that
before the time was fulfilled we were under the rudiments. Here the reference
is to children prospectively, in the sight of God. The Holy Spirit was sent to
transform the servants into the children they were designed to be.
89. Paul speaks of the
Spirit as the Spirit of the Son of God. Why not the Spirit of God? Because he
would emphasize the point he is making. Being children of God, God sends them
the Spirit of Christ, himself a child, giving them the right to cry, with him,
”Abba, Father.” In other words, God sends you his Spirit, who dwells in his
Son, that you may be brethren and heirs with him, crying as he cries, ”Abba,
Father.” The unspeakable goodness and grace of God are extolled in the fact
that through faith we share with Christ the full blessings, having all he has,
and all he is also his Spirit.
90. These words also
establish the doctrine of a third person - the Holy Spirit - in the Trinity.
For not only does the Spirit dwell in Christ as he does in men, but he also is
Christ's, deriving his divine substance from him just as he does from the
Father. Otherwise the language of Paul - ”the Spirit of his Son” - would be
false. No creature can claim the Holy Spirit as his own spirit; he is the
Spirit of God alone. Creatures are the property of the Holy Spirit; though one
might, it is true, say ”my Holy Spirit” in the sense in which we say ”my God,”
”my Lord.” The Son is God, then, because the Spirit of God is his Spirit.
91. But let everyone be
certain that he feels the Holy Spirit's presence in himself and hears his
voice. Paul says: When the Holy Spirit is in the heart he cries, ”Abba,
Father.” Again (Rom 8,15), ”Ye received the spirit of adoption, whereby we cry,
Abba, Father.” We recognize that voice when the conscience, without doubt or
wavering, is firmly persuaded, fully satisfied, that our sins are forgiven and
that we are children of God; and when, having such assurance of salvation, we
may with joyous and confident heart approach God and call him our beloved
Father. But we must be as certain as we are that we live, and must prefer death
in any form, yes, hell with all its pangs, to being deprived of the Spirit or
to distrusting him. It would be unreasonable doubt of the unbounded
achievements of Christ and of his unlimited sufferings were we not to believe
that he freely wrought all for us, and not to let this fact incite us to
confidence and strength in him equal to the force wherewith sin or temptation
terrifies or dissuades us.
92. True, conflict may
arise here. The individual may have a fearful feeling that he is not a child of
God. He may imagine God to be a judge over him, angry and austere. Such was the
case with Job, and many others. In such conflict, filial confidence must gain
the victory, however it may tremble and quake; otherwise all will be lost.
93. Now, the Cain-like individual,
hearing this doctrine, blesses himself, and crossing his hands and his feet,
and affecting great humility, he exclaims: ”Guard me, 0 God, against such
abominable heresy and presumption! Shall I, a poor sinner, be so bold as to
say, I am a child of God? No, no; I humbly confess myself a poor sinner”; and
so on. Ignore such a one. Guard against him as the worst enemy to Christian
faith and to your salvation. We, too, know full well what poor sinners we are.
But it does no good to contemplate what we are and what we do. Rather we are to
consider what Christ is and what he has accomplished and still accomplishes for
us. The point is not our nature, but the grace of God, which is as high above
us as the heaven is above the earth, or as far removed as the east is from the
west. Ps 103, 11-12. If you regard it a wonderful thing to be a child of God,
think it not a small thing that the Son of God came to earth, was born of a
woman and was subject to the Law, for the very purpose of enabling you to be a
child of God.
94. All the works of God
are wonderful and of mighty import. Hence they fill us with joy and courage,
giving us fearlessness and ability to endure anything that may befall us. But
the principles of the Cain- like are narrow, productive only of quaking hearts,
which are wholly incapable of endurance and action, hearts that tremble at the
sound of a driven leaf, as Leviticus 26, 36 has it.
95. Let us, then, heed
closely the text. We must perceive the cry of the Spirit in our hearts. It is
truly the cry of our own hearts; why, then, should we not recognize it? Paul
uses the term ”crying” when he might as easily have referred to the Spirit as
”whispering,” ”speaking” or ”singing.” But the first word is more forcible. The
Spirit calls, or cries, with power; that is from our full heart, a heart that
always lives and moves in true, child-like confidence. As said in Romans 8, 26,
”The Spirit himself maketh intercession for us with groanings which cannot be
uttered.” Again (Rom 8, 16), ”The Spirit himself beareth witness with our
spirit, that we are children of God.” Then why should not our hearts perceive
that crying, intercession and witness-bearing?
96. How preciously
effective temptations and afflictions are in this direction! They drive us to
cry; they rouse the Spirit. But we fear and flee at sight of the cross.
Consequently we never feel the Spirit, and we continue Cain's subjects. If we
do not recognize the Spirit's cry, we must reflect, and must not cease to pray
until God hears us; for we are like Cain and our condition is perilous. We are
not to expect, however, that no voice but the Spirit's will cry within us. The
voice of murder will cry, to impel us to desire the Spirit's voice and to
exercise ourselves to hear it. So has it ever been with men. Our sins will also
cry: they will produce in our conscience strong tendencies to despair. But the
Spirit of Christ must, and shall, outvoice that cry. He will create in us a
confidence stronger than the tendency to despair. John says (I Jn 3, 19-22): ”Hereby
shall we know that we are of the truth, and shall assure our heart before him:
because if our heart condemn us, God is greater than our heart, and knoweth all
things. Beloved, if our heart condemn us not. we have boldness toward God; and
whatsoever we ask we receive of him, because we keep his commandments and do
the things that are pleasing in his sight.”
97. The Spirit calling
and crying within us is simply a powerful assurance, a perfect confidence, from
the depths of the hearts of loving children toward God their beloved Father.
98. Note how far above
mere human nature is the life of the Christian. Human nature is not capable of
such a cry, of such confidence in God. It only fears and cries murder upon itself.
It exclaims, ”0 wo, wo, is me! Thou austere and intolerable judge!” just as
Cain cried to God (Gen 4, 13-14): ”My punishment is greater than I can bear.
Behold, thou hast driven me out this day from the face of the ground; and from
thy face shall I be hid; and I shall be a fugitive and a wanderer in the earth;
and it will come to pass that whosoever findeth me shall slay me.” Such
exclamations are necessarily characteristic of Cain-like saints. Why? Because
they rely upon themselves and their works, and not upon God's Son, who was sent
to earth, was born of a woman and put under the Law. They do not believe that
salvation through him was designed for them; nor are they concerned about it.
They are occupied merely with their own works, endeavoring by such means to
help themselves and to secure the grace of God.
99. In persecuting faith
and defaming and condemning it as heresy and presumption, the unbelievers
conduct themselves as their father Cain did to his brother Abel. Thus in
themselves they slay Christ their brother. His innocent blood will not cease to
cry toward heaven against them, as the blood of Abel cried against Cain. God
will inquire after Abel; he will demand of each of them, ”Where is Christ your
brother?” Then the disordered Cain will go on to dissemble, saying: ”What do I
know about him? am I my brother's keeper?” For it is the same thing to say:
”Shall I be presumptuous enough to regard myself righteous and holy and a child
of God merely through Christ? No, no; I will work until I become righteous
myself, without his aid.” Mark you, thus the crying blood of Abel continued to
be upon Cain; and the crying blood of Christ will continue upon all believers,
still demanding vengeance and wrath. But as for the believers, the blood will,
through the Spirit of Christ, cry for pure grace and reconciliation.
100. The apostle places a
Hebrew word in apposition with a Greek word; he says Abba, Pater (Father). In
the Hebrew, Abba means ”father”; hence the prelates in certain cloisters are
called ”abbots.” In former times the holy hermits gave their chiefs the name
Abba, Father. These terms were introduced also into the Latin and German. Abba,
Pater is equivalent to ”Father, Father.” In full German, Mein Vater, Mein
Vater; or Lieber Vater, Lieber Vater - My Father, My Father, or Dear Father,
Dear Father.
101. But why does Paul
duplicate the word to express the cry of the Spirit? Permit my opinion. In the
first place, for the sake of emphasizing the cry. The earnest suppliant
frequently makes repetition of his cry. So strenuous must be our appeal and so
great our confidence that sin, the cry of Cain, has not power to suppress them.
102. In the second place,
it seems to be Scripture usage to indicate certainty and assurance by
duplicating words and phrases. Joseph tells King Pharaoh (Gen 41, 32) that by
repetition God indicates it is assured and done even as the words teach. So
here the Spirit twice cries ”Father” to give us the assurance that God is and
will be our Father; to make us not only hopeful of great things, but certainly
confident.
103. In the third place,
the apostle may have purposed to show the Spirit's persistence. The first word,
Abba, marks the beginning of the Spirit's cry. But at that point great conflict
will arise. The devil will assail us unceasingly and we must persevere. The
addition of the word Father so teaches. We must not cease to cry; as we have
begun, we are to continue. So doing, we will come to know what confidence is;
the utmost assurance will possess us. Paul may also have designed by employing
the word Abba, a somewhat unfamiliar Hebrew word, and supplementing it with
Father, a native and familiar Greek term (he was addressing the Greeks and
wrote in their own language) he may also. have designed to teach that we hardly
know the meaning of confidence at the first. But confidence grows with
exercise. In time, seemingly it becomes a part of the believer's nature and he
feels at home with God his Father.
”So that thou art no more a
bondservant, but a son; and if a son, then an heir through Christ.”
104. Christ having come
and having been recognized, Pauls says, you are no more a bondservant. As
before stated, there is a remarkable difference between a child and a servant.
Their dispositions are altogether unlike. The child has freedom and is willing;
the servant is constrained and is unwilling. The child is ruled by faith; the
servant, by works.
105. Plainly, then, in
the sight of God no one by works can accomplish anything toward his salvation.
Salvation must be obtained and enjoyed before works are begun. Having
salvation, works will follow spontaneously, to the honor of God and to the
benefit of our neighbor. They will not be in any wise prompted by fear of
punishment or expectation of reward. This is implied in the words: ”If a son,
then an heir through Christ.”
106. Now we have made it
sufficiently plain that faith alone, faith before any works are done and
without them, constitutes us children. If it makes us children, it makes us
heirs; a child is an heir. When the inheritance is already possessed, can it be
first secured through works? It is an inconsistent conclusion that the
inheritance bequeathed through grace is already possessed, and at the same time
is still to be sought and obtained first through works and merits, as if it
were not present or not given. The inheritance is simply eternal salvation. We
have frequently asserted that through baptism and faith the Christian
instantaneously possesses all, but does not yet behold it visibly. He possesses
it only in faith, for in this life he could not bear the open manifestation of
such blessings. As Paul says (Rom 8, 24-25), we are already saved, but in hope;
we do not yet see our salvation, but we wait for it. And Peter tells us (1 Pet
1, 4-5) that our salvation is reserved in heaven ready to be revealed in the
last time.
107. For this reason, the
Christian ought not to be influenced, like a servant, by a desire to secure
advantage for himself, but by a longing to benefit others in their need. Truly,
he must live and act, not for himself, but for his neighbor here on earth. So
doing, he will most assuredly live and work for God. Through faith he has
sufficient for himself; he is rich, well filled and happy for ever.
108. Paul adds ”through
Christ” to avoid the implication that the inheritance is bestowed upon us
without any merit or cost whatever. Although it costs us nothing, and although
it is bestowed without merit on our part, yet Christ was placed under great
obligations. For the sake of that inheritance he was put under the Law for us;
he paid the cost to secure, or to merit, the inheritance for all who believe in
him. When we confer an unmerited favor upon a neighbor, it costs him nothing.
But what we bestow on him freely, of our pure goodness, as Christ bestows blessings
upon us, costs us labor and substance.
109. The unlearned may be
somewhat confused by Paul's assertion that men are no longer servants, but
children, and when the fact is, there are few believers in Christ, few
children, while the world is filled with heretics and Cain-like people. But we
must remember he speaks in a doctrinal connection. His meaning is: Before
Christ came, and before the preaching of the Gospel whereby children are made,
only the Law was preached - the Law which can make only servants with its work.
The Gospel being preached at the present time, we have no need for the
servant-maker, the Law. All who aforetime were, through the Law and its works,
servants like Cain, now may become, through faith, righteous and saved without
works. Therefore, to say there are no more servants, but children, is
practically saying that now no servile doctrine is to be taught; now we become
children, not servants. Only faith and the Gospel are to be preached. Only they
are to be our doctrine. This doctrine imparts the Spirit and teaches us to
confide in God and to serve only our neighbor. Thus the whole Law is fulfilled.
110. In this manner Paul
calls the Galatians again from the teachers who had led them back to the Law
and its works. Similarly, the Pope with his foolish laws has for a long time
misled the people through his bishops, priests and monks, and has exterminated
the Christian faith - conduct foretold in the Scriptures concerning Antichrist.
Then let him who would be saved, shun the Pope and his adherents, and all
church orders, as he would Lucifer's own servants and apostles.
Sunday after Christmas
Luke 2:33-40
Luke 2, 33-40:
And Joseph and his mother marvelled at those things which
were spoken of him. And Simeon blessed them, and said unto Mary his mother,
Behold, this [child] is set for the fall and rising again of many in Israel;
and for a sign which shall be spoken against; (Yea, a sword shall pierce
through thy own soul also,) that the thoughts of many hearts may be revealed.
And there was one Anna, a prophetess, the daughter of Phanuel, of the tribe of
Aser: she was of a great age, and had lived with an husband seven years from
her virginity; And she [was] a widow of about fourscore and four years, which
departed not from the temple, but served [God] with fastings and prayers night
and day. And she coming in that instant gave thanks likewise unto the Lord, and
spake of him to all them that looked for redemption in
1. It is very probable
that today's Epistle has been selected by a pure misunderstanding, the one who
appointed it for this Sunday probably thinking that it refers to the infant
Christ, because it speaks of a young heir who is lord of all. Many other
Epistles and Gospels have been selected for inappropriate days from similar
misunderstandings. Nothing however depends upon the order of selection; it
amounts to the same thing what is preached at the different seasons, if only
the right meaning is preserved. Thus the events of this Gospel happened on the
day of Candlemas, when Mary brought the child into the temple, and yet it is
read on this Sunday. I mention all this, that nobody may be confused by the
chronological order, or prevented from correctly understanding the Gospel. We
will divide it into two parts, the one treating of Simeon, and the other of
Anna. It is indeed a rich Gospel and well arranged: first, the man Simeon;
second, the woman Anna, both aged and holy.
”And his father and his mother were
marveling at the things which were spoken concerning him.”
2. What are those
wonderful things spoken concerning him? They are the things concerning which
St. Simeon had spoken immediately before, when in the temple he took the child
Jesus upon his arms, saying: 'Now lettest thou thy servant depart, Lord
according to thy word, in peace; for mine eyes have seen thy salvation, which
thou hast prepared before the face of all peoples; a light for revelation to
the Gentiles, and the glory of thy people Israel.” At these things, St. Luke
says, they marveled, namely, that this aged and holy man stood there before
them in the temple, took the child in his arms and spoke of him so exultingly,
calling him the light of the world, a Saviour of all nations, a glory of all
the people of Israel; Simeon himself thinking so highly of him that he would
now fain depart this life after he had seen the child.
3. Now it must indeed
excite wonder that such things were proclaimed openly by Simeon in that public
and sacred place with reference to that poor and insignificant child, whose
mother was so humble and lowly and whose father Joseph was not wealthy. How
could such a child be considered the Saviour of all men, the light of the
Gentiles and the glory and honor of all
4. But some one might
say: why then do they marvel at this? Had not the angels told them before that
this child was Christ and the Saviour, and had not the shepherds also spoken
glorious things concerning him? It was also very wonderful that the kings or
wise men had come from distant lands to worship him with their offerings. Mary
knew well that she had conceived him of the Holy Spirit, and that wonderful
events had attended his birth. Moreover, the angel Gabriel had said that he
should be great and be called the Son of the Most High. In short, all the
preceding events had been marvelous, up to this time; now nothing wonderful
occurs, but only those things are announced and proclaimed concerning him which
have not happened and are not yet seen.
5. It seems to me that in
this case we need not look very far for an explanation. The Evangelist does not
deny that they had also marveled before this. He simply desires to relate here
what they did when St. Simeon spoke such glorious things concerning the child.
He means to say: When St. Simeon spake thus, the child's parents did not
despise his words, but believed them firmly. Therefore they remained and
listened to him and marveled at his utterances; what could they have done in
addition to this? Thus it is not denied here that previously they marveled just
as much, if not more.
6. We shall inquire later
into the spiritual significance of this wonderment; now we are concerned about
the literal sense, serving as an example of our faith and teaching us how
wonderful are the works of God concerning us; for the end is very unlike the
beginning. The beginning is nothing, the end is everything; just as the infant
Christ here appears to be very insignificant, and yet he finally became the
Saviour and light of all nations.
7. If Joseph and Mary had
judged according to outward appearances, they would have considered Christ no
more than a poor child. But they disregard the outward appearance and cling to
the words of Simeon with a firm faith, therefore they marvel at his speech.
Thus we must also disregard all the senses when contemplating the works of God,
and only cling to his words, so that our eyes and our senses may not offend us.
8. The fact that they
were marveling at the words of Simeon is also mentioned to teach us that the
Word of God is never preached in vain, as we read in Isaiah 55, 11: ”So shall
my word be that goeth forth out of my mouth” (i. e. out of the mouth of God's
messengers): ”it shall not return unto me void, but it shall accomplish that
which I please, and it shall prosper in the thing whereto I sent it.” Thus the
Evangelist would say that Simeon delivered a warm-hearted, beautiful sermon,
preaching the pure Gospel and the Word of God. For the Gospel is nothing but a
sermon whose theme is Christ, declaring him to be the Saviour, light and glory
of all the world. Such preaching fills the heart with joy and wonder at this
great grace and comfort, if it is received in faith.
9. But although this
sermon was very beautiful and comforting, there were only a few who believed;
nay people despised it as being foolish, going hither and thither in the
temple. Some prayed, others did something else, but they did not give heed to
the words of Simeon. Yet, as the Word of God must produce results, there were
indeed some who received it with joy and wonder, namely Joseph and Mary. The
Evangelist here also rebukes the unbelief of the Jews, for as this occurred
publicly in the temple, there were many present, and yet they would not
believe, the fact that the Saviour was only a child causing them all to
stumble. Thus we learn here that we should hear the Word of God gladly, for it
will invariably produce good fruits.
The Spiritual
Meaning of this Gospel Concerning Simeon.
10. This leads us to the
spiritual significance of this astonishment of Joseph and Mary. The temple is
an abode of God, therefore signifying every place where God is present. Among others
it also signifies the Holy Scriptures, where God may be found as in his proper
place. To bring Christ into the temple, means nothing else than to follow the
example of the people mentioned in Acts 17, 11. After they had received the
Word with all readiness of mind, they went into the Scriptures, daily examining
them whether these things were so.
11. Now we find in this
same
12. All this is signified
by Simeon, who was not to die till he had seen Christ. For this reason he is
called Simeon, which means ”one who hears”, for the prophets had only heard of
Christ as of him who was as yet unborn and would come after them. Therefore,
having him in their wake, as it were, they heard him. Now if we thus come into
the temple with Christ and the Gospels and contemplate the Scriptures, all the
sayings of the prophets are so kind to him, take him in their arms, so to
speak, and declare all with great joy: This is indeed the Man of whom we have
spoken, and now our utterances concerning him have come to their goal in peace
and joy. And now they begin to give the most beautiful testimonies concerning
him, as being Christ, the Saviour, the light, the comfort and the glory of
13. For the present the
prophecy of Moses may suffice, which we find in Deut. 18,15 and which is quoted
by the apostles in Acts 3, 22 and 7, 37, and in many other places, and reads as
follows: ”Jehovah thy God will raise up unto thee a prophet from the midst of
thee, of thy brethren, like unto me; unto him ye shall hearken.” Here Moses
declares that the people will no longer hearken to him, and that his teaching
will end when this prophet Christ appears to whom they should hearken
thenceforth. This also demonstrates that Christ was to be a light and Saviour
after Moses, and no doubt better than Moses; for otherwise Moses would not have
declared that his teaching and guiding would terminate, but that it would
continue along with that of Christ. Isaiah also says, 28, 16:
”Behold, I lay in
14. Therefore Simeon had
to be an aged man, so that he might completely and suitably represent the
prophets of old. He does not take the child in his hands nor in his lap, but in
his arms. There is a deeper meaning in this, but suffice it to say now that the
prophecies and passages of Scriptures do not keep Christ to themselves, but
exhibit and offer him to everybody, just as we do with those things we carry in
our arms.
15. For this reason St.
Luke does not say that Joseph and Mary were marveling at the words of Simeon,
but ”at the things which were spoken concerning him.” He passes over the name
of Simeon in silence, deliberately diverting our attention from Simeon to this
spiritual significance, so that thereby we might understand the sayings of
Scripture.
16. Only his father and
his mother were marveling at these things. It is remarkable that the Evangelist
here does not mention the names of Joseph and Mary, but calls them father and
mother, thereby giving no cause to point out the spiritual significance. Who is
meant by the spiritual father and mother of Christ? He himself mentions his
spiritual mother in
17. But the great
multitude of unbelievers despise this Simeon, scoff at him and pervert his
words as those of a fool, carrying on their apish tricks and buffoonery in the
temple and even rearing idols and the altar of Damascus there, as did King
Ahab, 1 Kings 16,32-33. These are the people who wantonly pervert the
Scriptures and bring them into discredit; they judge them according to their
human understanding and elevate their favorite idol, reason, thereby making of
the Scriptures a doctrine of works and human laws. Finally they desecrate and
destroy this temple of the Scriptures altogether and carry on in it their sin
and shame, as the pope with his decrees and the great seats of learning with
their devotion to Aristotle have done and are still doing. At the same time
they are very devout and consecrate many churches, chapels and altars of wood
and stone, show their indignation against the Turks who desecrate and destroy
these churches, and believe that God ought to reward them for desecrating and
devastating ten thousand times more badly his most precious temple, which is
immeasurably better and eternal. They are a blind, mad, clumsy people; let them
go in their blindness to eternal destruction.
18. Some simple-minded
people might be surprised that Luke calls Joseph the father of Christ, in spite
of the fact that Mary was a virgin. But he speaks thus according to the custom
which prevailed among the people, and in keeping with the tradition of the law,
according to which step-fathers, were also called fathers, which indeed is the
general custom everywhere and always. Moreover Joseph is properly called his
father, because he was the affianced husband of his mother. The Evangelist had
sufficient reason to speak thus, for he had previously written very plainly
about the virginity of Mary, so that he probably thought nobody would get the
impression that Joseph was the real father of Christ. As there was consequently
no danger, because of the precautions he had taken, he could write in this
manner without any reserve. For the preceding narrative abundantly convinces us
that Mary was his real mother and Joseph was his real father only in the
conventional sense of the word; and thus it is true that he had both a father
and a mother.
19. This blessing means
nothing else but that he wished them happiness and joy, honor and all
prosperity. Luke relates that he did not bless only the child, but every one of
them, the child, his father and his mother.
20. This blessing seems
to be a useless and trivial matter, for people generally do this and wish each
other all that is good. But to bless Christ and his parents is a great and
exceptional deed, for the reason that Christ and our nature are entirely
opposed to each other. Christ condemns all that the world elects, gives us the
cross to bear and to suffer all evil, deprives this world of all its pleasures,
possessions and honors, and teaches that men deal in those things which are
altogether foolish and sinful. And behold, nobody will nor can take this from
him. Then they begin to execrate, blaspheme and persecute Christ and all his
disciples, and there are only a few Simeons who bless him; but the whole world
is full of those who curse him and wish him all evil, disgrace and misfortune.
For he who is not disposed willingly to despise all things and to suffer
everything, will not bless and praise Christ very long, but will speedily
stumble.
21. There are indeed some
who praise him, because he does what they desire and leaves them as they are.
But then he is not Christ and does not do the works of Christ with them, but he
is what they are and desire. When however he begins to be Christ to them and
they are required to forsake their works and to let him alone dwell within
them, there is nothing but flight, blasphemy and execration.
22. There are also some
who believe that, if they were to see the infant Christ before them with his mother,
as did Simeon, they would also joyously bless him. But they lie; for his
childhood and poverty and his contemptible appearance would certainly cause
them to stumble. They prove it by disregarding, hating and persecuting such
poverty and humble appearance in the members of Christ, and yet they might
still find daily among them Christ their head. If they then shun the cross now
and hate its contemptible appearance, they would certainly do the same thing if
they were still to see him with their eyes. Why are they not showing such honor
to the poor? Why will they not honor the truth? But Simeon was of a different
mind. Outward appearances did not cause him to stumble but on the contrary, he
confessed that the Saviour was to be a sign which is spoken against, and is
pleased that Christ rejects the appearance of worldly greatness and exhibits
the cross. Therefore he does not bless Christ alone, but also his members,
father and mother.
23. Thus Simeon, as a
preacher and lover of the cross and an enemy of the world, in blessing the
child, gave a remarkable example of exalting and honoring Christ, who was then
despised, cursed and rejected in his own person, and is now treated in the same
manner in his members, who for his sake endure poverty, disgrace, death and all
ignominy. Yet nobody will come to their relief, receive and bless them, but
people want to be pious Christians by praying and fasting, and by bequests and
good works.
The
Significance of the Blessing Upon Christ's Mother and Father.
24. Explaining this
figuratively, we find that the spiritual Christ, or his spiritual father and
mother, that is to say the Christian church, with its apostles and followers,
is subjected on earth to all ignominy, being made as the filth of the world,
the offscouring of all things, as St. Paul says in 1 Cor. 4, 13. Therefore it
is indeed necessary that they receive blessing and consolation from some other
source, from Simeon in the temple, which means from the prophets in Holy
Scripture, as
25. A Christian must
therefore not imagine, nor endeavor to bring it about, that he may be praised and
blessed by the people of this world. No, it has already been decided that he
must expect reproach and contempt and willingly submit to it. A blessing he can
only expect from Simeon in the temple. The Scriptures are our comfort, praising
and blessing all who are reproached by the world for Christ's sake. This is the
whole teaching of Psalm 37, also of Psalm 9 and many others, which tell us that
God will rescue all those who suffer in this world. Thus Moses writes in Gen.
4,9 that God takes such great care of pious Abel after his death as to be moved
to vengeance solely by his blood, without having been petitioned for it, doing
more for him after his death than while he was still living. This shows that he
can not forsake even the dead, nay, be will remember his believers more when
they are dead than while they are living. Again, after Cain had been slain, he
was silent, showing no interest in him.
26. These and similar
passages of Scripture are our comfort and blessing, if we are Christians; to
them we must cling and with them we must be satisfied. Here we see how blessed
are those who suffer reproach, and how wretched are those who persecute us. The
former God will never forget nor forsake, and the latter he will not
acknowledge nor remember. Could we desire a more abundant, a greater comfort
and blessing? What is the blessing and comfort of this world compared with this
consolation and blessing of Simeon in the temple?
27. Why does he not say
this to the father also, and why does he call the mother by name? He desires
here to address himself to the real mother, and not to the father. As Jesus was
her own child, all that happened to him naturally also happened to her and
caused her genuine and real pain. Simeon perhaps also addressed Mary alone for
the reason that Joseph was not to live until the time of the sufferings of
Christ, which the mother would experience alone; and in addition to all this
sorrow she was to be a poor and lonely widow, and Christ was to suffer as a
poor orphan. This is a situation unspeakably pitiable, and God himself
according to the Scriptures takes great interest in widows and orphans, calling
himself a father of the fatherless, and a judge of the widows.
28. For Mary lived in all
three estates, in the state of virginity, in that of matrimony and in that of
widowhood, the latter being the most pitiable, without any protection or aid. A
virgin has her parents, a wife her husband, but the widow is alone. And in this
pitiful condition Simeon announces to her such great sorrow, thereby showing and
explaining to her that his blessing is a blessing of God and not of the world.
For in the sight of the world all was to be reversed and she was not only to be
not blessed, but her child also should become the target and aim of everybody's
curses, just as bows and arrows are aimed at the target. Behold, this in my
opinion means to be blessed in the temple. It was indeed necessary that she
should be strengthened and comforted by a spiritual and divine benediction
against the arrows of future curses, for her soul alone was to bear and endure
this great tempest of the execration of her child.
29. Simeon declares in
the first place that Christ is set for the falling and the rising of many in
30. Not Christ however is
the cause of this fall, but the presumption of the Jews. It happened in this
wise. Christ came to be a light and Saviour of all the world, as Simeon said,
so that all might be justified and saved by faith in him. If this is to be
brought about, all other righteousness in ourselves, sought for outside of
Christ with works, must be rejected. The Jews would not hear of this, as
31. All those who would
be saved by their own righteousness must do the same thing. They depend upon
their works, and when faith in Christ is demanded they stumble and fall,
burning, condemning and persecuting all who reject their works or consider them
useless. Such people are the pope, the bishops, the Scholastics and all the
Papists. And this they do under the impression that they are earnestly serving
God, defending the truth and preserving Christianity, just as the Jews also
pretended to preserve the true service of God and the law of Moses when they
killed the apostles and other Christians and persecuted them.
32. Therefore, as Simeon
here tells the mother of Christ that not all the people of Israel will receive
him as their light and Saviour, and that not only a few, but many will take
offense at him and fall, so also the spiritual mother of Christ, that is to
say, the Christian Church, must not be surprised when many false Christians,
even among the clergy, will not believe. For such are the people who depend
upon works and seek their own righteousness, who stumble and fall because
Christ demands faith, and who persecute and kill those that oppose them. This
has been prophesied long ago by the spiritual Simeon, namely the prophets, who
almost with one accord have spoken of this fall. In Isaiah 8, 11-15 we read as
follows: ”For Jehovah spoke thus to me with a strong hand, and instructed me
not to walk in the way of this people, saying, Say ye not, A conspiracy,
concerning all whereof this people shall say, A conspiracy; neither fear ye
their fear, nor be in dread thereof. Jehovah of hosts, him shall ye sanctify;
and let him be your fear, and let him be your dread. And he shall be for a
sanctuary; but for a stone of stumbling and for a rock of offense to both the
houses of
33. Again, as firmly as
he stands over against the legalists and will not yield before them, so
immovably he stands also for all who would found their faith on him, as we read
in Isaiah 28, 16: ”Behold, I lay in Zion for a foundation a stone, a tried
stone, a precious corner-stone of sure foundation: he that believeth shall not
be in haste.” And in Matthew 16, 18 he says himself: ”Upon this rock I will
build my church; and the gates of hell shall not prevail against it.” Now, as
by the falling and breaking spoken of in this connection, nothing else is meant
but unbelief and dependence upon works, so rising and being built upon this
rock means nothing but to believe and disregard his works. This is done by the
believers, for the rising of whom alone Christ is set. And as in the times of
Christ many among the people of
34. You will perceive therefore
how the whole Scriptures speak only of faith, and reject works as useless, nay,
as standing in the way of justification and preventing us from rising. For
Christ will alone be set for the rising of many, and those who will not rise
must fall. Nothing can be set beside him by which we might rise. Is not the
life of the Papists and priests abominable? For they run their heads against
this rock, and their conduct is so directly opposed to Christianity that it may
indeed be called the sway and government of the Antichrist. The spiritual
Simeon also speaks of this rising to the spiritual mother of Christ. For all
the prophets teach the Christian Church that only in Christ can all men rise,
and St. Paul in Rom. 1, 17 and Heb. 10, 38 quotes the passage from Habbakkuk 2,
4: ”But the righteous shall live by his faith.”
35. We see therefore this
falling and rising by Christ must be understood spiritually, and that the
falling and rising apply to different classes of people. The falling applies
only to those who are great, learned, mighty and holy, and who trust too much
in themselves. Thus the Gospel tells us that Christ never had a disagreement
nor a conflict with sinners, but he treated them with the utmost kindness. But
with the select people, the scribes and high-priests he cannot get along,
neither is he gracious to them. If then only those can fall who are standing
up, only those can rise who have fallen and are lying prostrate. These are the
people who know their poverty and long for grace, who realize that they are
nothing and Christ is everything.
36. It is noticeable that
Simeon adds the word ”
37. In the second place
Simeon says that Christ is set for a sign which is spoken against. Is it not a
great pity that the Saviour and light of the world must be spoken against,
condemned and rejected, he whom the whole world ought to desire and seek? This
shows us the character of the world, and how our human nature uses the freedom
of the will. This world is the kingdom of Satan and the enemy of God, and does
not only transgress the commandments of God, but with senseless rage also
persecutes and kills the Saviour, who would help them to keep God's
commandments. But one sin leads to another; those who take offense at him must
also speak against him, and cannot do otherwise. On the other hand, those who
rise through him must confess him, testify and preach of him, and they also
cannot do otherwise. But a sword shall pierce through their souls, as we shall
now see.
38. Now give heed to the
text. Simeon does not say that Christ shall be spoken against, but that he is
set for a sign which is spoken against; just as a butt or target is set for the
marksman, so that all bows and guns, arrows and stones may be aimed at it. Such
a target is set up that the shots may be directed only at it and nowhere else.
Thus Christ is the mark which is noticed by everybody and all opposition is
directed toward him. And although the opponents are at variance with each
other, yet they become united when they oppose Christ. This is proved by Luke
23, 12, where we read that Pilate and Herod became friends in their opposition
against Christ, while before they were at enmity between themselves. The
Pharisees and Sadducees could never agree, but in their opposition to Christ
they were united. David speaks of this and expresses his astonishment in Psalm
2, 12: ”Why do the nations rage, and the people meditate a vain thing? The
kings of the earth set themselves and the rulers take counsel together, against
Jehovah, and against his anointed.”
39. In the same manner
the heretics, however strongly they differed with each other and opposed each
other, were nevertheless united in their opposition against the one Christian
Church. Even now, when all the bishops, religious establishmerits, orders and
monasteries are at variance with each other, so that there are nearly as many
sects and different opinions as heads, yet they are unanimous in their
opposition against the Gospel. Asaph also writes in Psalm 83, 6-8, that many
nations conspired against the people of Israel, namely Edom and the
Ishmaelites, Moab and the Hagarenes, Gebal, and Ammon and Amalek, Philistia
with the inhabitants of Tyre, and Assyria, yet they were at enmity among one
another. Wickedness and falsehood are at variance with themselves, but they are
united against truth and righteousness, every attack and opposition being
directed toward this mark. They believe to have good reason for this. For every
faction fights against its own adversary, Pilate against Herod, the Pharisees
against the Sadducees, Arius against Sabellius, the monks against the priests.
But every faction has its adherents and friends, and their discord or harmony
is only partial.
40. But Christ is very
impolite and unreasonable, rebuking them all, Pilate being as much to him as
Herod, and the Pharisees as much as the Sadducees, so that he does not take the
part of any of them. Therefore, as he is against all of them, so they are all
against him. Thus truth is opposed to all lies and falsehoods, and therefore
all lies are united against the truth and make of it a sign which is spoken
against. It must needs be so. For Christ and the truth find not a single man
pious and pleasing to God, as we read in Psalm 116, 11: ”All men are liars.”
Therefore Christ must rebuke them indiscriminately and reject their works, so
that they all may feel the need of his grace and long for it. But only a few
will believe and accept this.
41. Thus we have here two
Simeons. The literal Simeon tells Mary that Christ in his own person is set for
a sign which is spoken against. In these words he indicates what the spiritual
Simeon, that is to say the prophets, would teach the church concerning our
Christian faith, namely that this faith and Gospel, the living word of truth is
a rock at which many will stumble and by the help of which many will rise, and
that it finally is a sign which is spoken against. Thus Isaiah expresses his
surprise when he says in chapter 53, 1: ”Who hath believed our message?” just as
if he would declare that not many believe it. In Isaiah 8, 15 and 28,13 we also
read that many will stumble at this word, so that hardly the dregs of the
people will be saved. The prophets have written copiously of this falling,
rising, and speaking against.
42. Simeon has declared
before that Christ is the light and Saviour of all the world, which has also
been declared by the prophets. This shows us the character of Christ and his
attitude toward the world. But when Simeon speaks of falling, rising, and
speaking against, he shows what Christ will achieve, what is the character of
the world, and what attitude it takes toward Christ. Thus it appears that
Christ is indeed willing and qualified to be the light and Saviour of all the
world, and abundantly demonstrates himself as such. But the world will not
receive him and becomes only worse, opposing and persecuting him with all its
strength.
43. This shows us that
this world is the
44. From this we learn to
be assured that we may comfort ourselves and cheerfully bear up when many
people stumble at our Word and speak against our faith, especially the great,
the learned, and the priests. This is a sign that our message and faith is right,
for it receives the treatment foretold by Simeon and all the prophets. They
must take offense at it, stumble over it, rise by it, and speak against it; it
cannot be otherwise. He who would have it otherwise must look for another
Christ. Christ is set for the falling and rising of many in
45. But we find still
another consolation in our text. Simeon says that Christ is a sign which is
spoken against, which however will not be overthrown or exterminated. The whole
world may condemn my faith and my Word, call it heresy and misrepresent and
pervert it in the most shameful manner, but they must let it remain and cannot
take it from me. With all their rage and fury they will accomplish nothing, but
can only speak against me, and I must be their mark and target. Yet they will
fall, and I shall stand. Let them speak against me as much as they desire, God
will also oppose them and with his deeds contend against their words. We shall
see who will win the victory. Here are the deeds of God, which establish this
sign firmly and solidly upon a good foundation. A goal is set up by God, who
will upset it? But the others have no more than fleeting words and an impotent
breath of the mouth. The flies make a great fluttering with their wings and
sharpen their bills, but they only defile the wall and must let it stand.
46. From this it follows
that the doctrine and faith of the pope, the bishops, the religious
establishments, the monasteries and the universities is of the world and of the
devil, for no one takes offense at them or speaks against them, neither do they
suffer any harm. They reap nothing but honor, power, riches, peace and
pleasure, and fatten themselves at the crib, with the exception of a few that
may sometimes be found who are tormented by the devil with spiritual
temptations concerning their faith and hope. For where Christ is and his faith,
there is also opposition, otherwise it is not Christ. If men do not oppose
openly, devils do it secretly. These are sore temptations to unbelief, despair
and blasphemy. Such people may be preserved and saved. The great multitude
however lives without Christ, without Mary, without Simeon, without the least
truth, but meanwhile they read many masses, sing high and low, wear tonsures
and ecclesiastical vestments and are the apes of Solomon and like Indian cats.
As they will not suffer to be spoken against and are not worthy of it, have
nothing and do nothing that would call forth opposition, they become opponents
themselves. What else could they do? It is their work to condemn, forbid, curse
and persecute the truth.
47. I mention all this because
I want to do my duty and point out to every Christian his danger, so that all
may beware of the pope, the scholastics and the priests and shun them as they
shun the kingdom of Satan, for the Word of God does not prevail among them.
Cling to the Gospel and find out where there is opposition and where there is
praise. Where you find no opposition, there Christ is not present; and here we
do not mean opposition from the Turks, but from our nearest neighbors. Christ
is not a sign set for the falling of many in
48. In the third place
Simeon says to Mary: ”A sword shall pierce through thine own soul.” This does
not mean an actual sword, but must be understood figuratively, just like Psalms
107, 10: ”Such as sat in darkness and in the shadow of death, being bound in
affliction and iron,” also Deut. 4, 20: ”Jehovah hath taken you, and brought
you forth out of the iron furnaces.” It means that her heart was to be filled
with great sorrow and grief, although her body would not be tortured. Everybody
knows how this happened. Thus we must take these words as a Hebrew figure of
speech, expressing great sorrow and grief, just as we speak of a ”heart-rending
sorrow,” or use expressions like ”my heart is breaking” or ”my heart will
burst.”
49. We shall speak more
about this during the Passion season, when we consider the sufferings of
Christ. At present we can only notice how Simeon interprets his blessing by
predicting such sorrow, in order that it might not be understood as a worldly
blessing. But what does it signify that Simeon here speaks only to Mary, the
mother, and not to Joseph? It signifies that the Christian Church, the
spiritual virgin Mary, will remain on earth and will not be exterminated
although the preacher and their faith and the Gospel, the spiritual Christ, are
persecuted. Thus Joseph died before Christ suffered, and Mary in her widowhood
was deprived of her child, yet she lived, and all this grief overwhelmed her
soul. Thus the Christian Church will always be a widow, feeling great sorrow
because the holy fathers, represented by Joseph, die, and the Gospel is
persecuted. The Church must feel the sword, and will yet remain until the last
day.
50. What can be more
painful for a Christian than to see and experience how furiously the tyrants
and unbelievers persecute and exterminate the Gospel of Christ? This is done
more at the present time under the pope than ever before With this agrees the
name of Mary, which means a ”sea of bitterness.” This declares that there is in
her not only a drop, nor a river, but a whole sea of bitterness, for all the
waves of sorrow go over her, so that she may indeed be called Mary, a bitter
sea.
51. Finally Simeon says
that all this will happen that thoughts out of many hearts may be revealed.
What a blessed and necessary fruit of this falling and speaking against! But in
order to understand this we must notice that there are two different kinds of
temptation among men. There is the temptation to gross sins, as for instance to
be disobedient to parents, to kill, to be unchaste, to steal, to lie and
blaspheme, etc., which are sins against the second table of the law. The people
who do these things need not take offense at a sign which is spoken against;
their thoughts are sufficiently revealed by their evil life. The Scriptures
speak little of this temptation.
52. But the most
dangerous temptation is prefigured by Cozbi the daughter of Zur, a prince of
Midian, because of whom twenty-four thousand were slain in
53. For a life of good
works, blameless conduct and outward respectability is the greatest, most
dangerous and destructive stumbling-block. The people leading such lives are so
upright, reasonable, honorable and pious that scarcely a single soul could have
been preserved or saved, if God had not set up a sign against which they might
stumble and by which the thought of their hearts might be revealed. Thus we see
their hearts behind their beautiful words and good works, and find that these
great saints and wise men are pagans and fools; for they persecute the faith
for the sake of their works and will not suffer their ways to be rebuked. Thus
their thoughts are laid bare and they become manifested as trusting in their
own works and themselves, sinning not only continually against the first
commandments, but endeavoring also in their enmity against God to exterminate and
destroy all that belongs to God, claiming to do this for the sake of God and to
preserve the truth. Behold, such are the pope, the bishops and almost all the
priests, who have filled the world with innumerable snares and stumbling-blocks
by making an external glitter of the spiritual life. Among them there is no
faith, but only works, the Gospel does not prevail, but only human laws.
54. The whole Scriptures
speak of this stumbling-block, and God with all his prophets and saints
contends against it. This is the true gate of hell and the broad highway to
eternal damnation, wherefore this harlot is well called Cozbi, ”mendacium
meum,” my lie. Everything that glitters lies and deceives, but her beautiful
ornaments and embellishments deceive even the princes of Israel, and so she is
not merely called ”mendacium,” but ”meum mendacium,” my lie, because with her
deception she attracts and tempts almost everybody.
55. But in order to
protect us God has set up his Christ as a sign, at which they might stumble and
fall and which they oppose, so that we may not be seduced by their works and
words, nor consider them good and imitate them. We should rather know that
before God no moral life without faith is acceptable; where there is no faith,
there is only Cozbi, nothing but lies and deception. This becomes manifest as
soon as we preach against them and consider their works worthless in comparison
with faith. Behold, then you must be a heretic with your faith; they reveal
themselves and disclose their heart before you unwillingly and unknowingly.
Then you perceive the shocking abominations of unbelief hidden behind that
beautiful life, the wolves in sheep's clothing, the harlot adorned with the
wreath, impudently demanding that you consider her disgrace and vice, her honor
and virtue, or threatening to kill you. Therefore God says to her Jer. 3, 3: ”Thou hadst a harlot's forehead, thou refusedst to be
ashamed,” and Isaiah 3, 9: ”The show of their countenance doth witness against
them; and they declare their sin as
56. This is prefigured by
the Philistines, I Sam. 5, 6, whom God smote with tumors when the ark of God
was with them. The tumors are the thoughts of unbelieving hearts, breaking out
when the ark of God comes to them, that is to say when, the Gospel and Christ
are preached, which they will not tolerate. Thus it happens that the hearts of
these saints, which otherwise could not be known, become revealed when Christ
is held up before them.
The Second Part Of This Gospel.
57. Here some might say:
From the example of Anna you see that good works are exalted, as for instance
fasting and praying and going to church, therefore they must not be condemned.
But who has ever condemned good works? We only reject hypocritical and spurious
good works. Fasting, praying, going to church are good works, if they are done
in the right spirit. But the trouble is that these blockheads explain the
Scriptures so awkwardly, noticing only the works and examples of the saints and
thinking that now they are able to learn from them and imitate them. Thus they
become nothing but apes and hypocrites, for they do not perceive that the
Scriptures speak more of the heart than of the deeds of men. The sacrifice and
works of Abel are praised in Scripture, but he himself a great deal more. They
however disregard the person and observe only the example, take notice of the
works and pay no heed to faith, eat the bran and throw away the flour, as we
read in Hosea 3, 1: ”They turn unto other gods, and love cakes of raisins.” If
you desire to fast and pray like Anna, well and good. But take good care that
first of all you imitate her character, and then her works. Be first of all
like Anna. But let us see what Luke says of her works and her character, so
that her example may be correctly understood.
58. In the first place he
says that she was a prophetess, and undoubtedly a devout, godly prophetess.
Most assuredly the Holy Spirit dwelled in her, and consequently she was good
and righteous regardless of all her works. Therefore the works which she
produced must also have been good and righteous. So you see that Luke does not
want to say that through her works she became holy and a prophetess, but she
was a holy prophetess before, and for this reason her works were also good. Why
would you mutilate this example and pervert the Gospel, paying most attention
to the works, while Luke describes first of all the whole person, and not only
the works?
59. In the second place
he praises her as a widow, who did works becoming her widowhood and her station
in life. But he would not represent them as being unusual and the only good
works whereby we can serve God, rejecting all others.
60. From this you see
that Anna must have been a widow, alone in the world, without any children or
parents to take care of, otherwise she would not have served God but the devil
by not departing from the temple and neglecting her duty of managing her
household according to the will of God. Luke indicates this when he writes that
she had been a widow even for fourscore and four years. Everybody may then
easily calculate that her parents must have been dead and her children provided
for, so that as an aged mother she was cared for by them and she did not have
anything to do but to pray and fast and forego all worldly pleasures. Luke does
not say that all the eighty-four years of her life were spent in this manner;
but at the time when Christ was born and brought into the temple she began to
lead such a life, when all things, as well as her children and parents, were
provided for and she was entirely alone.
61. It is therefore a
dangerous thing to take notice only of the works, and fail to consider the
whole character of a person, as well as his station and calling. God cannot
bear to see any one neglect the duties of his calling or station in life in
order to imitate the works of the saints. If therefore a married woman were to
follow Anna in this respect, leave her husband and children, her home and
parents in order to go on a pilgrimage, to pray, fast and go to church, she would
do nothing else but tempt God, confound the matrimonial estate with the state
of widowhood, desert her own calling and do works belonging to others. This
would be as much as walking on one's ears, putting a veil over one's feet and a
boot on one's head, and turning all things upside down. Good works should be
done, and you ought to pray and fast, but you must not thereby be kept from or
neglect the duties of your calling and station. The service of God does not
consist in the performance of one or two special deeds, nor is it bound to any
particular calling, but God may be served in every calling. The duty of Anna
and all widows who like her are alone, is praying and
fasting, and here St. Luke agrees with
62. In the third place,
the same reason prompts him to write that she lived with a husband seven years
from her virginity. Here he exalts the state of matrimony and the duties of
that estate, so that nobody may think that he considers only praying and
fasting as good works. For she did not devote herself entirely to praying and
fasting while she lived with her husband, or during the time of her maidenhood,
but only after she had become an aged and lonely widow. Yet her virginity and
her wedded life with its duties are also praised and help up as an example of
truly good works. Why would you disregard them and only cleave to the deeds of
the widow?
63. And with good purpose
does the Evangelist first praise her wedded life and then her widowhood, for he
wanted to cut the ground entirely from under the feet of the blind legalists.
She was a godly maiden, a godly wife, and a godly widow, and in all these three
estates she performed her respective duties.
64. May you then do
likewise. Reflect on your condition, and you will find enough good works to do
if you would lead a godly life. Every calling has its own duties, so that we
need not inquire for others outside of our station. Behold, then we will truly
serve God, just as Luke says that Anna worshiped with fastings and
supplications night and day. But the legalists do not serve God, but themselves,
nay, the devil, for they do not perform their duties and forsake their own
calling. Thus it depends entirely upon the character of the person and his
calling whether his works are good, as we have said above in explaining the
Gospel for the Day of St. John the Evangelist.
This may suffice for the
present. Let us now see what Anna means spiritually.
The Spiritual
Meaning of Anna, the Prophetess.
65. We said in §11 and 12
that by Simeon are signified the holy prophets, who have spoken of Christ in
Holy Scripture. Therefore Anna must signify those who stand by and hear this
message assenting to it and applying it to themselves, as did Anna, who stood
by when Simeon spoke of Christ. Thus Anna means nothing but the holy Synagogue, the people of
66. It is then indicated
here that the saints before the birth of Christ have understood and believed
the massage of the prophets and all have been saved in Christ and by faith in
him, as Christ says of Abraham: ”Your father Abraham rejoiced to see my day;
and he saw it, and was glad”; also Luke 10, 24: ”For I say unto you, that many
prophets and kings desired to see the things which ye see, and saw them not;
and to hear the things which ye bear, and heard them not.” Paul says in Hebr.
13, 8: ”Jesus Christ is the same yesterday and today, yea and forever,” and
more plainly in 1 Cor. 10, 1-4: ”For I would not, brethren, have you ignorant,
that our fathers were all under the cloud, and all passed through the sea; and
were all baptized unto Moses in the cloud and in the sea; and did all eat the
same spiritual food; and did all drink the same spiritual drink: for they drank
of a spiritual rock that followed them: and the rock was Christ.” Such and
similar passages prove that all the saints before the birth of Christ have like
us been saved in Christ. Therefore we read in Hebr. 11 of examples of faith, of
Abel, Enoch, Noah, Abraham, Moses and others, who spent their lives in Christ
and for Christ who heard him and through the prophet's words knew him, believed
in him and waited for his coming.
67. For this reason all
the narratives of the Old Testament so beautifully answer Christ and testify of
him with one accord, standing around him just as Anna here literally stood near
him. It is a great delight to read and perceive how they all look and point at Christ.
Let us notice only one example. Isaac was sacrificed by his father and yet his
life was spared, a ram being substituted for him, which Abraham saw behind him
caught in the thicket by his horns. Here Christ, the Son of God, is prefigured,
who like a mortal man died on the cross. Yet the divine nature did not die, the
human nature being sacrificed in its place which is designated in the ram that
by his horns (this is to say the preaching of the Gospel, rebuking and
punishing the perversity and obstinacy of the scribes and priests) was caught
in this thicket, being behind Abraham, that is to say coming after him. Many
more important lessons might be learned from this narrative.
68. So Joseph was sold
into
69. Luke therefore here
uses the word ”epistasa” with reference to Anna, which means that she stood
over, or beside, or near that which happened to Christ in the temple. In the
Latin text we read ”superveniens,” meaning that she came near at that time.
This is also true, but the other expression, that she ”stood over” what
happened, is better. It means that she pressed forward with great earnestness
to see him. Thus we say: How the people press forward to see this or that. Thus
do the narratives of Holy Writ act toward Christ, in order that they may typify
him.
70. Yet the saints would
not have been saved by this, and probably they did not know at the time that by
their deeds they became types of Christ. For our faith cannot be based upon
figures and interpretations, but it must first of all be established upon clear
passages of Scripture, which must be explained according to the natural meaning
of the words. Then, after the foundation for faith has been laid by the words
of Scripture, such interpretations of history must be based upon faith, which
is thereby nourished and strengthened. Therefore, as I have said, they were
types of Christ only in their outward conduct and works, through which nobody
could have been sanctified, but they heartily believed in the Christ who was to
come, whom they literally knew from clear passages of Holy Writ.
71. Thus Christ was
promised to Adam and Eve after the fall, when God said to the serpent, Gen. 3,
15: ”I will put enmity between thee and the woman, and between thy seed and her
seed: he shall bruise thy bead, and thou shalt bruise his heel.” This promise
holds good for Adam and Eve, and they believed in the seed of the woman, who was
to bruise the head of the serpent. So it was until the time of Noah, to whom
another promise was given when God said, Gen. 6,18: ”But I will establish my
covenant with thee.” When, therefore, Eve bore Cain, her first son (Gen. 4, 1)
she rejoiced and believed him to be the seed of whom God had spoken, saying: ”I
have gotten a man with the help of Jehovah,” as if she were to say: This will
be the man, the seed, who is to fight against the serpent. She desired to see
Christ, but the time was not yet come. Afterwards she realized that Cain was
not the Saviour and that her faith must look forward to another woman.
72. Then came the clear
promise to Abraham (Gen. 12, 3 and 22, 18), to whom God said: ”In thy seed
shall all the nations of the earth be blessed,” of which we have spoken in
explaining the Epistle. The faith of all the saints before the birth of Christ
until the time of his coming was based upon this promise, so that this passage
may also be referred to by the ”bosom of Abraham”, of which Christ speaks in
Luke 16,22. Such a promise was indeed also made to David, but only by the
virtue of the promise to Abraham. This child of Mary then is the seed of the
woman, waging war against the serpent in order to destroy sin and death.
Therefore we read in the text that the seed is to bruise the head of the
serpent, by which undoubtedly the serpent is meant that seduced Eve, namely
Satan in the serpent, and Adam and Eve certainly understood it thus. Who will
show us another son or seed bruising the head? If it had been said of a mere
man, it might as well be understood of Adam as of any of his children. Yet not
Adam, nor a child of Adam, was to do it, but a woman's, a virgin's child.
73. It is well said, in
distinction, that this seed is to bruise Satan's head, the seat of life; Satan
however will not bruise the head of the seed, but his heel, or the sole of his
foot. This means that Satan indeed injures, destroys and kills the external,
bodily life and activity of Christ; but the head, that is to say the divine nature,
remains alive and even raises from death the heel, or the human nature, which
was bruised by Satan. So in all Christians he injures and destroys their life
and work, thus bruising their heels; but he cannot touch the head, or faith,
and therefore their life and work will also be restored. On the other hand,
Satan's feet remain, his strength and fury are great; but his head, that is to
say sin and the inmost essence of his life, are bruised. Therefore his feet
must die eternally with sin and death. Behold, in this manner did God save the
saints of old by his Word and their faith, and has kept them from sin and the
power of the devil until the coming of Christ, signified by this saintly Anna.
74. For this reason she
does not take the infant Christ into her arms like Simeon, neither does she
speak concerning him like Simeon, but she stands by and speaks about him to
others. For the dear fathers of old and the saints have not uttered prophecies
concerning Christ like the prophets, neither have they spoken of him, but they
have taken the greatest interest in the announcement of the prophets, have
believed them firmly and transmitted them to other people and generations, just
as Luke here says of Anna.
75. Everything agrees
with this that Luke here relates of her. In the first place, she is a
prophetess, that is to say, she has the insight of the prophets. Thus all the
saints of old have apprehended Christ in the passages of Scripture by faith,
and consequently they were all prophets.
76. In the second place,
she is called Anna, which in Latin is ”gratia”, meaning favor or grace. The two
names, Anna and John (Johannes) are almost one in Hebrew. Anna means gracious,
or one who is favored. This signifies that the fathers and saints of old have
not received such faith and the promise of God by their own merit, but by the
favor and grace of God, according to whose mercy they were pleasing in his
sight. In the same manner all men are not acceptable and pleasing to God on
account of their worthiness, but only by the grace of God. This is also the way
of human nature, which often shows a predilection for something that is
unattractive, and it is a common saying among us that love and favor may as
likely fall upon a frog as upon purple, or that nobody can make us dislike what
we love. Thus God loves us who are sinful and unworthy, and we are all favored
by him. We are all Johns and Annas in his sight.
77. In the third place,
she is a daughter of Phanuel. After Jacob had wrestled with the angel, Gen. 32,
30, he called the name of the place Peniel or Phanuel, and said: ”I have seen
God face to face, and my life is preserved.” Peniel or Phanuel means ”face of
God.” Now the face of God is nothing but the knowledge of God, and God can only
be known by faith in his Word. The Word and promises of God declare nothing but
comfort and grace in Christ, and whoever believes them beholds the grace and
goodness of God. This is the knowledge of God, which cheers and blesses the
heart, as David says in Psalm 4, 6-7: ”Jehovah, lift thou up the light of thy
countenance upon us. Thou hast put gladness in my heart,” and Psalm 80, 3: ”And
cause thy face to shine, and we shall be saved.” We read much in Scripture
concerning the biding and showing of the countenance of God.
78. Behold, in this way
the fathers and saints of old were spiritual children of Phanuel, of divine
knowledge and wisdom, which filled them with joy. To this they attained by
faith in the divine promise and thus they became prophets. But faith and the
promises of God they obtained only because they were favored by him, out of
God's pure grace and mercy.
79. This brings us to the
fourth point, namely that she was of the tribe of Asher. Asher means happiness
(Gen. 30, 13). Faith makes us children of divine wisdom and blessedness. For
faith destroys sin and redeems from death, as Christ says in
80. Anna then is a
daughter of Phanuel and Asher, full of wisdom and having a good conscience in
the face of all sins and the terrors of death. All this is bestowed by faith in
the divine promise of mercy; and thus one follows the other: Anna, the
prophetess, a daughter of Phanuel, of the tribe of Asher. This means that we
obtain the promise of God and believe in it only by divine grace, whereby we
learn to know God and his goodness thoroughly, which fills the heart with joy,
security and blessedness, and delivers us completely from sin and death.
81. We come now in the
fifth place to the more profound and spiritual interpretations. She lived with
a husband seven years, and after that was a widow for eighty-four years,
without a husband. Had one sufficient time and skill he might find the whole
Bible contained in this number. But in order that we may see how, as
Christians, we do not need Aristotle or human lore, but have in the Scriptures
enough to study for all eternity, if we should so desire. Let us also consider
this number in connection with the wonders of Scripture mentioned before. The
number seven is commonly taken to signify our temporal life, the life of this
body, because all time is measured by the seven days of the week (Gen. 1),
which is the first and best standard for the measurement of time, established
by the Scriptures. For in Gen. 1 Moses writes that God first created days and
appointed seven of them as a definite period of time. Of weeks were then made
months, and of months years, into which our whole life is divided. These seven
years therefore signify the whole course of the temporal life and conduct of
the saints of old.
82. But who was the
husband?
83. Now we have heard in
the Epistle for today that those who live under the law do not live aright, for
they do the works of the law unwillingly and without delight, and are
bond-servants, not children. For the law will hold no one righteous who does
not keep it willingly. Such willingness however is only bestowed by faith, as
has often been said. Faith will produce righteous works and fulfill the law. It
is all the same to the believer whether he is under the law or free from it,
seeing that Christ also was under the law.
84. But
85. How can he be at the
same time under the law and free from the law? In order to gain others he
gladly performed the external works of the law, but in his heart he clung to
faith, by which he was justified, without the works of the law. For he
fulfilled the law, and yet would not be justified by it, which indeed is
impossible. In this manner Anna, the holy people, has kept the law. For whoever
believes and has been justified by faith, may keep not only the law of God, but
the laws of the whole world, and they will not hinder him; for he keeps them
voluntarily, not in the opinion that thereby he acquires righteousness. But those
people who only follow Anna in this that they live seven years with a husband,
and do not live eighty-four years without a husband, are without the Spirit and
faith and are bond-servants. They believe that by doing the works of the law
they become righteous. But in this manner they can never become righteous and
pious, as today's Epistle sufficiently explains. It is well arranged that first
the seven years of wedded life and then the eighty-four years of widowhood are
mentioned, for
86. If man is to become
spiritual and a believer, he must necessarily first be under the law; for no
one can know his faults without the law, and he who does not know his sin will
not long for grace. But the law demands so much that man must realize and
confess that he is unable to satisfy those demands. Then he must despair of
himself and in all humility sigh for the grace of God. Behold, therefore the
seven years come first, the law precedes grace as John the Baptist was the
forerunner of Christ. The law kills and condemns the natural, sensual man, so
that grace may lift up the spiritual, inner man.
87. There is, however,
nothing said of the years of Anna's virginity, which signifies the unfruitful
life before either the law or grace has been in operation, and which is
worthless before God. Therefore virginity as a barren state was altogether
despised and disapproved in the Old Testament.
88. But how is it that faith
or the spiritual life of the inner man, which without the law is widowed,
without a husband, is signified by the number 84? Let us here follow the
example of
89. The twelve apostles
are typified by the twelve patriarchs, the twelve precious stones on the holy
garment of Aaron, the twelve princes of the people of
90. In the first place,
eighty-four is equal to twelve times seven. This signifies that the teacher of
the law is only one, Moses, being only one time seven, that is to say the law
and the life under the law. But the apostles are twelve, twelve times as many
as Moses. Eighty-four bears the same relation to seven as twelve does to one.
Now as the law was given through one and the Gospel through twelve, it is
evident that seven signifies Moses and eighty-four the apostles. So the
disciples of Moses are represented by Anna in the state of matrimony, while the
widow Anna signifies the followers of the apostles, the former emphasizing
external conduct, the latter a life in the Spirit and in faith. This also
signifies that faith exceeds the works as much as twelve exceeds the number
one, or eighty-four the number seven. It comprises the whole sum and
inheritance, as also the apostles calls it ”holokleros”, the whole inheritance,
1 Thess. 5, 23; for the number twelve comprises all the people of Israel,
divided into twelve tribes. He who believes possesses all things, is an heir of
heaven and a blessed child of God. Notice also the divine arrangement here. As
Anna was not a widow for twelve years nor a married woman for one year, God ordained
it so that the years of her wedded life were seven and those of her widowhood
eighty-four in number, the former number bearing the same relation to the
latter that one does to twelve. Besides this, there is thus also found, as we
have seen, a greater spiritual significance in the number seven, in her wedded
life and in the state of her widowhood.
91. In the second place,
the arithmeticians divide numbers into so-called aliquot parts, that is to say
they examine how often a given number may be divided into equal parts. Thus the
number twelve may be divided five times into equal parts. For twelve, in the
first place, is twelve times one, all aliquot parts; secondly, six times two;
thirdly, four times three; fourthly, three times four; fifthly, two times six.
In this case there can be no further division into aliquot parts. Seven and
five are also twelve; likewise three and nine, one and eleven, but those
numbers are not aliquot parts of twelve. Now they add together these aliquot
parts to find their sum. Thus, the aliquot parts of twelve are 1, 2, 3, 4, 6,
which added together make 16, exceeding the number itself by four. This is
called the abundant number, because the sum of the aliquot parts exceeds the
number itself. Again, sometimes the aliquot parts of a number added together
make less than the number itself. For instance eight is eight times one, four
times two, two times four. But 1, 2, and 4 makes only seven, one less than
eight. This is called the deficient number. Between these two is the perfect
number, which is equal to the sum of its aliquot parts. Thus, six is six times
one, three times two and two times three; now one, two and three added together
make six.
92. Notice here also that
Moses, represented by the number seven, cannot thus be divided, as all odd
numbers cannot. For this division is only possible with even numbers, But
eightyfour, which signifies the apostles, is an abundant number and can be
divided eleven times into aliquot parts. Judas, the traitor, does not belong to
the abundant number, although he is one of the number. He is omitted here, so
that there may not be twelve. He belongs to the number of the apostles in name,
but not in reality. In the first place, eighty-four is 84 times one; then 42
times 2, 28 times 3, 21 times 4, 14 times 6, 12 times 7, 7 times 12, 6 times
14, 4 times 21, 3 times 28, 2 times 42. If you add together the aliquot parts
1, 2, 3, 4, 6, 7 12, 14, 21, 28, 42, the result is 140, 56 more than the number
itself.
93. All this signifies
that Moses undivided, or the law, like the number seven, remained by itself,
having not passed beyond the Jewish people nor exercised an influence upon
other nations, But the spiritual life and the Gospel preached by the apostles
has spread abundantly over all the world. And as the number one compared with
twelve is very small and trifling, so that it could hardly look more
unimportant, so also the number seven compared with eighty- four is very
insignificant. For the law with its works confers nothing upon its servants but
temporal possessions and worldly honor, a poor and wretched possession, which
will not increase, but surely decrease. On the other hand, one is great and
will multiply instead of decreasing; for faith has the blessing of God and
abounds forever with possessions and honor. We have now rambled about
sufficiently and have seen that no tittle of the Scriptures was written in
vain. The dear fathers of old have shown us great examples of faith, and with
their works have always pointed to that in which we should believe, namely
Christ and his Gospel. Therefore we read nothing concerning them in vain, but
their whole conduct strengthens and improves our faith. Let us now continue
with Anna.
94. Luke says that she
departed not from the temple. What a salutary and necessary exhortation! We
have heard that by the temple is signified the Holy Scriptures. It was a
special sin of the people that they liked to listen to false prophets and human
doctrines; this they proved by erecting altars outside of the temple, in high places
and valleys. Moses spoke against this in Deut. 5, 32 and 12, 32, when he said:
”What thing soever I command you, that shall ye observe to do: thou shalt not
add thereto, nor diminish from it.” He desires, as it were, the people to be
like Anna, who did not depart from the temple. They were however not all like
Anna, but turned from the temple to their altars, from the law of God to their
own devices and to false prophets.
95. But this was nothing compared
with the state of affairs at the present time. We have not only been seduced by
the pope and human doctrines to depart from the temple, but we have also
arbitrarily destroyed and desecrated it with all kinds of profanations and
abominations, more than we can express. But we ought to heed what St. Anthony
so diligently taught his disciples, namely that nobody should do anything that
has not been commanded or advised by God in the Scriptures, so that we might by
all means remain in the temple. Psalm 1, 1-2 speaks of this: ”Blessed is the
man that walketh not in the counsel of the wicked, nor standeth in the way of
sinners, nor sitteth in the seat of scoffers: but his delight is in the law of
Jehovah; and on his law does he meditate day and night.” In 1 Peter 4,18 we
read: ”And if the righteous is scarcely saved, who is in the temple” (Luther's
translation). This means that Satan also tempts those who trust only in the
Word of God; they are scarcely saved. How then will those secure and reckless
people be saved who base their faith upon the doctrines of men?
96. A holy life can not
endure human doctrines, they are a stumbling-block and a dangerous snare. We
must remain in the temple and never depart from it. This was done by the saints
of old, of whom
97. Finally Luke says of
Anna that she worshipped with fastings and supplications night and day. Here we
see how good works follow faith. She must first be Anna, a prophetess, the
daughter of Phanuel, of the tribe of Asher, a widow even unto fourscore and
four years, not departing from the temple: then her fasting and praying is
right, then the sacrifice of Abel is acceptable, then God may be served with
fastings and supplications night and day. But whoever starts with works
reverses all things and obtains nothing. Thus, after
98. All the saints of old
have done this, for fasting means all chastisement and discipline of the body.
Although the soul is just and holy by faith, the body is not yet entirely free
from sin and carnal appetites, wherefore it must be subdued and disciplined and
made subject to the soul, as St. Paul says of himself in 1 Cor. 9,27: ”But I
buffet my body, and bring it into bondage: lest by any means, after that I have
preached to others, I myself should be rejected. We also read in 1 Peter 2, 5
that we should offer up spiritual sacrifices, that is to say not sheep nor
calves, as under the law of Moses, but our own body and ourselves, by the
mortification of sin in our flesh and the discipline of the body. No one can do
this who does not first believe.
99. Therefore I have
often said that the works which follow faith should not be done with the
intention of meriting righteousness; for this must exist before good works can
be done. They must be done with a view to discipline the body and to serve our
neighbor. Good works are a true service of God if they are done freely and
voluntarily, to the honor of God. Why should he desire us to fast if thereby we
did not suppress our sin and flesh, which according to his will should be
subdued? But many feast only to please the saints or at special seasons, not in
order to discipline the body. Such fasting however is entirely worthless.
100. But Anna does not
fast only on special days, on Saturdays and Fridays, on apostles' or ember
days, nor does she know anything about a diversity of meats. But Luke says that
she worshipped night and day and thereby served God, which means that she
continually disciplined her body, not because she desired to do a meritorious
work, but in order to serve God and to subdue sin.
101.
102. Anna worshipped
night and day, therefore she must certainly also have watched. But we must not
believe that she prayed and fasted night and day without intermission, for she
was obliged also to eat, drink, sleep and rest. Fasting and praying were the
mode of life she pursued night and day. Doing something during the day or at
night does not mean that we do it all day and all night.
103. This is the second
part of the service of God, by which the soul is offered up to him, as the body
is by fasting. And by prayer we do not merely understand oral prayer, but also
the hearing, proclaiming, contemplating and meditating on the Word of God. Many
psalms are prayers, although they hardly contain a petition; others teach some
lesson or rebuke sin, and by meditating upon them we converse with God, with
ourselves and with men. Behold, such was the service rendered to God by the
dear fathers and saints of old, who sought nothing but the honor of God and the
salvation of men. Thus we read of a great longing on the part of the ancient
fathers in Scripture and their longing for Christ and the salvation of the
world. This can especially be noticed by any one in the Psalms.
104. But at the present
time people only pray at stated times, count beads and rattle off their
prayers. Nobody thinks seriously of asking and obtaining something from God,
but they only perform it as a duty obligatory upon them, and then are
satisfied. As a thrasher who wields his flail they move their tongue, and only
earn bread for the body. Much less do they trouble themselves by serving God
with their prayers and petitioning him to relieve the general need of
Christendom, but even the best among them believe they have done enough when
they are pious for themselves and pray only for themselves. Therefore,
hypocrites as they are, they deserve nothing but hell with their prayers, for
they serve neither God nor men, but only their own body and advantage. If they
wished to serve God and their neighbor as they ought, they would not think of
the number of prayers and psalms they repeat, but with all their hearts would
seek the honor of God and the salvation of men, which would be a true service
of God. Then for one thing they earnestly desire they would often pray a whole
day. This would indeed be praying and worshipping like Anna. When Luke writes
that she worshipped God with supplications, he condemns the multitude of our
foolish prayers, whereby we only increase and multiply our sins, because we do
not serve and seek God. Now let us return again to our text.
105. Our Latin texts read, ”for the redemption of Israel.” but the Greek has: ”that
were looking for the redemption of
106. We also notice here
the great distinction conferred upon this holy woman, who was favored more than
many great people when she recognized this poor child as the true Saviour.
There were undoubtedly priests present who received the offerings of Joseph and
Mary, but did not know the child and perhaps considered the words of Simeon and
Anna as mere old wives' talk. She must have been specially illumined by the
Holy Spirit, and a saintly woman in the sight of God, who enlightened her more
than others.
107. Behold, five persons
are here brought together: the infant Christ, his mother Mary, Joseph, Simeon,
and Anna. By this small number of people every station in life is represented,
husband and wife, young and old, virgin and widow, the married and the
unmarried. Here Christ begins to gather around him people of every honorable
station, and will not be alone. Whoever, then, is not found in one of these
states, is not on the way to salvation.
108. ”She gave thanks unto
God.” In the Hebrew tongue different meanings are attached to the word
”confess”, for which we need various expressions, as for instance: to confess
(sins), to acknowledge, to give thanks. Thus to give thanks is in Hebrew
expressed by the word ”confess,” and very appropriately so. For to give thanks
is nothing but to kindness of the benefactor and that the gift is not deserved
confess that we have received benefits, to acknowledge the He who will
acknowledge and confess this will also sincerely give thanks. To ”confess”
means also to admit something. Thus Christ says in Matthew 10, 32-33: ”Every
one therefore who shall confess me before men, him will I also confess before
my Father who is in heaven. But whosoever shall deny me before men, him will I
also deny before my Father who is in heaven.”
109. Now, as it has been
said above in explaining the blessing of Simeon that it is a great and
extraordinary virtue to bless Christ whom all the world rejects, so it is also
a remarkable deed to give thanks to God for Christ. It is done by those who
know him, but there are only a few of them. The others blaspheme God, condemn,
persecute and oppose Christ and his doctrine. They treat him and God his Father
as they treat his doctrine, according to his words in Luke 10, 16: ”He that
rejecteth you rejecteth me; and he that rejecteth me rejecteth him that sent
me.” It is a terrible thing that the world is full of blasphemers and
persecutors, and that we must live among them.
110. May you therefore
consider it a manifestation of the grace of God in you when you learn to know
Christ and give thanks to God for him, when you do not regard him an accursed
heretic and seducer and do not blaspheme, despise and forsake God and his
teaching, as is done by the great multitude. For Christ does not first of all
want his person and name exalted, which is done by all his enemies, but he
requires that his doctrine be honored, which is the greatest art. He himself
says in Luke 6, 46: ”And why call ye me, Lord, Lord,
and do not the things which I say?” and
111. He is a sign which
is spoken against, and more stumble and fall against him at the present time
than ever before. Deo gratias (Thanks be to God!) is a common saying, but there
is scarcely one among a thousand who says it in truth. At the time of Elijah,
which was still a gracious time, there were left only seven thousand among the
Jewish people, who without doubt numbered more than a million; but how many may
be left in these last times which Daniel calls the times of the indignation
(Dan. 11, 36!)? We might indeed ask God with the words of Psalm 89, 4: ”Lord,
where are thy former lovingkindnessess, which thou swearest unto David in thy
faithfulness?”
112. Anna did not only
give thanks unto God but she also spoke of him to all them that were looking
for the redemption of
113. Now faith and the
knowledge of Christ cannot be silent. They break forth and testify, so that
others may be helped and receive the light, as we read in Psalm 116, 10: ”I
believe, for I will speak.” Faith is too kind and bountiful to keep all such
treasures to itself. But when it speaks it is persecuted by all the unbelieving
saints; yet it does not care and goes right ahead. And who knows how Anna was
treated! But perhaps they spared her on account of her age and sex, and simply
despised her as a silly fool. Otherwise her life would hardly have been
preserved, because she proclaimed such error and heresy, declaring of Christ
such marvelous things, in opposition to all the doctrines and systems of the
learned priests and teachers of the law, who are filled with wisdom and
righteousness to such a degree that they do not need any redemption, but
deserve only a crown and reward for their good works and great merits. For if
we speak of the redemption of Christ we declare that they are bound in sin and
blindness. This however is too much for these great saints, to be called blind
sinners! Therefore they cannot endure hearing anything of Christ and his
redemption, and consequently they condemn it as a dangerous error and a
diabolical heresy.
114. We now easily
understand how it was that the spiritual Anna gives thanks to God and speaks of
Christ to all that are looking for the redemption of
115. The Evangelist in
writing of these things mentions especially
III. THE
RETURN OF THE PARENTS OF JESUS TO
”And when they had accomplished all things
that were according to the law of the Lord, they returned into
116. The Gospel for the
day of Candlemas will explain what the things are which they accomplished
according to the law of the Lord. The significance of
117. It is also pointed
out here how they were obliged to take up their cross. After the poor mother
had been away from home for seven or eight weeks on account of the sudden birth
of her child, and after having now returned and settled down to rest from their
travels, they must again leave everything behind and without delay start on a
much longer journey. Thus the Lord Christ begins his journeys in his earliest
childhood, always wandering on this earth and having no definite place or abode
where he might stay. How differently from other children is this royal child
reared and treated, how did he, especially in this case, taste the sorrows and
troubles of life! The poor mother must flee with the poor child into
”And the child grew, and waxed strong,
filled with wisdom: and the grace of God was upon him”.
118. Some inquisitive
people who were not satisfied with the information given in the Scriptures have
desired to know what Christ did in his childhood, and have received their
reward for their curiosity. Some fool or knave has fabricated a legendary book
on the childhood of Christ, and has not been afraid nor slow to write down his
lies and frauds, relating how Christ went to school and a great deal more of
absurd and blasphemous tomfoolery. Thus he jests with his lies at the expense
of the Lord, whom all the angels adore and fear, and before whom all creatures
tremble, so that this rascal would have deserved that a great millstone had
been hanged about his neck and he had been sunk in the depth of the sea,
because he did not esteem the Lord of all more than to make him an object of
his absurd buffoonery. Yet people may still be found who print this book, read
and believe it, which, in fact, was the object of this miscreant. Therefore I
say that such books ought to be burned by the pope, the bishops and the
universities, if they would follow Christ. But they produce books that are a
great deal worse, are blind leaders and remain such.
119. Christ never went to
school, for no schools like ours existed at that time. He did not even have an
elementary education, as we read in the Gospel of St. John, 7, 15: the Jews
were marveling, saying: ”How knoweth this man letters, having never learned?”
We also read in Mark 6, 2-3 that they were astonished at his wisdom and said:
”What is the wisdom that is given unto this man, and what mean such mighty
works wrought by his hands? Is not this the carpenter, the son of Mary?” They
thought it strange that a layman and the son of a carpenter should have such
great knowledge, having never studied. Therefore they were offended in him, as
the Evangelist relates, and thought that he must be possessed of an evil
spirit.
120. Let us therefore be
satisfied with the narrative of the Gospel, which tells us enough of his childhood.
Luke writes that ”the child grew, and waxed strong, filled with wisdom” etc.
Later on he writes that he was subject to his parents. What else should he have
related? The time was not yet come when he performed miracles. He was brought
up like other children, with the exception, that as some children excel others
in ability, Christ also was an extraordinarily clever child. Thus no more could
be written concerning him than is recorded by Luke. If he had related how he
ate, drank, and what he did every day, how he walked, stood, slept and watched,
what kind of a narrative would it have been?
121. It is not necessary
to believe, neither do I think it is true, that his coat which was woven from
the top throughout, grew with him in size from his youth. Probably his mother
made it, and in that country it was the common garment of the poor. We should
have a pure faith that accepts nothing which is not found in the Scriptures.
Enough is contained in the Scriptures that we may believe, especially since
Christ did not begin to perform his miracles and mighty deeds until after his
baptism, as it is written in John 2, 11 and Acts 10, 37.
122. Some hairsplitters
are perplexed by the words of Luke according to which Christ, although he was
God, waxed strong, filled with wisdom. That he grew, they admit, which is
indeed surprising, as they are very swift in inventing miracles where there are
none and despise those in which they should believe. The reason for their
perplexity and their anxious questions is this, that they have invented an
article of faith according to which Christ from the first moment of conception
was filled with wisdom and the spirit to the highest possible degree, just as
if the soul were a wineskin which may be completely filled. They themselves do
not understand what they say, nor whereof they
confidently affirm, as
123. Even if I could not
understand what Luke means when he says that Christ waxed strong, filled with
wisdom, I should yet believe his word because it is the Word of God, and should
honor it as the truth, although I might never find out how it could be true;
and I should abandon my imaginary article of faith as human foolishness, which
is far too worthless to be a standard of divine truth. We all must acknowledge
that Christ was not always cheerful, notwithstanding the fact that he who is
filled with the Spirit is also full of joy, since joy is the fruit of the
Spirit, according to Gal. 5, 22. Neither was Christ always gentle and calm, but
sometimes he was indignant and vexed, as for instance when he cast the Jews out
of the temple, John 2, 15-17, and when he was angry and grieved at the
hardening of their hearts, Mark 3, 5.
124. Therefore we must
understand the words of Luke simply as applying to the human nature of Christ,
which was an instrument and temple of the Godhead. And although he was always
filled with the Spirit and with grace, yet the Spirit did not always move him,
but prompted him now to do this, now something else, just as necessity required.
Although the Spirit was in him from the first moment of the conception, yet as
his body grew and his reason naturally developed as in other men, so also was
he filled and moved by the Spirit more and more. It is no delusion when Luke
says that he waxed strong and advanced in wisdom, but the words tell us plainly
in age and in stature, and as he grew in stature his reason developed, and with
the development of his reason he became stronger in the Spirit and filled with
wisdom before God, in himself and before men, which needs no further
explanation. This is a Christian explanation which can be accepted without any
danger, and it does not matter whether it overthrows any imaginary articles of
faith.
125.
NEW
YEAR’S DAY
GALATIANS 3:23-29
GALATIANS
3:23-29.
But before
faith came, we were kept in ward under the law, shut up unto the faith which
should afterwards be revealed. So that the law is become our tutor to bring us
unto Christ, that we might be justified by faith. But now that faith is come,
we are no longer under a tutor. For ye are all sons of God,
through faith in Christ Jesus. For as many of you as were baptized into
Christ did put on Christ. There can be neither Jew nor Greek, there can be
neither bond nor free, there can be no male and female; for ye all are one man
in Christ Jesus. And if ye are Christ’s, then are ye
Abraham’s seed, heirs according to promise.
THE LAW
AND ITS WORKS.
1. This, too, is really a Pauline
Epistle lesson concerning faith as opposed to works, and taken in connection
with the preceding lesson is easily understood. What is said there concerning
the servant is true here concerning the pupil. Paul employs the two figures to
teach us the office of the Law and what it profits. We must, therefore, again
refer to the Law and its works, to the fact that works are of twofold origin. Some
are extorted by fear of punishment or prompted by expectation of pleasure and
gain; others are spontaneous, cheerful and gratuitous, not performed to escape
punishment nor to gain reward, but inspired by pure
kindness and a desire for what is good. The first class are
the works of servants and pupils; the second class, of children and free heirs
2. The youth under a tutor follows
not his own will; but, from fear of the rod, his master’s will. While under
control of his master, his real character cannot be detected. Were he free, his
true self would be apparent, for he would manifest his natural disposition and
his works would be his own. The works he performs under restraint and coercion
are not really his own, but those of the tutor who forces them. Were he not
under control of the tutor, he would do none of them, but rather things quite
the reverse.
3. In this homely but apt
illustration Paul presents at once the province of the Law and the limitation
of free will, or human nature, with a clearness not to be surpassed. It plainly
teaches the meaning, operation and end of the Law, and the extent of human
nature’s power. We note that constraint has a twofold effect upon the youth:
First, fear of his tutor preserves him from many evils into which he would
otherwise fall; he is withheld from indulging in a wicked, licentious life, in
becoming utterly dissolute. Second, his heart is filled with hatred toward the
tutor who curbs his will. This is the situation with him: the greater his
external restraint from evil, the greater his inward hatred of him who
restrains. His character is in the scales; when one side goes up, the other
goes down. While outward sin decreases, inward sin increases. We know from
experience that those youths most strictly reared are, when given liberty, more
wicked than young men less rigidly brought up. So impossible is it to improve
human nature with commandments and punishments; something else is necessary.
4. Likewise, so long as man is in
his natural state and destitute of grace, he does not what he would, but what
his tutor the Law obliges him to do. It must be confessed by all that were it
not for hell and the Law’s penalties, no one would do good.
Now, man’s works being not wrought of free will, they are not his own; they are
the works of the coercive and restraining Law. Well may the apostle declare
them not our works, but the “works of the Law,” because what we do against our
will is not our achievement, but that of the constraining power.
5. For instance, should one forcibly
make my hand the instrument to slay another, or to bestow alms upon a destitute
individual, it would not be my deed, though performed by my hand, but the deed
of him who forced the action. Consequently, I would be neither injured nor
benefited in the least by the act. Likewise, the works of the Law render no one
righteous, notwithstanding man performs them. For, so far as our will is
concerned, we do them merely from fear of the Law’s penalty. The will would
much prefer to do otherwise and would if not constrained by the coercive and
menacing Law. Such works are not our own, then. Notwithstanding, everyone must
be saved through his own act.
6. Further, one may not, or may
think he does not, do works through fear of punishment; he is, however,
inspired by the promises and inducements of the Law. And that motive is as
wrong, if not more so, than the other. Such a position implies that if heaven
were not promised, if they knew there were no reward,
no effort would be made. The deeds wrought from this latter motive are, therefore,
likewise not our own; they are the works of the Law with its inducements in the
nature of favors and rewards. They are more dangerous and less easily
recognized than the former kind, being more subtle and bearing greater
resemblance to true, spontaneous works.
7. But tribulation will prove them. They
will appear in their true character when they are rejected as to merit, when
gratuitous service is required, service uninfluenced by hope of reward, service
rendered only for the honor of God and for the benefit of one’s neighbor. Then
human nature utterly fails is powerless. Then is evident the fact that it does
no good work of its own, nothing but the extraneous works of the Law; just as
the irrational animal obeys in fear of the lash, or labors for the sake of its
food. How many righteous individuals, men of honorable character, think you,
would there be today if neither heaven nor shame, punishment
and hell were before them? Not one. Order is preserved through fear of
punishment or expectation of gain. The works of the Law, then, are all
deceptive. As the Scriptures declare: “All men are liars.”
Psalm 116:11. “Surely every man at his best estate is altogether vanity.” Psalm
39:5.
THE
OFFICE OF THE LAW.
8. Thus, too, we find with all men
two effects of the Law: First, by that tutor they are secured against shameful,
dissolute conduct. Under the discipline of the works of the Law, they maintain
an honorable outward life. Secondly, in their hearts they really become enemies
to the Law with its penalties; and the more severe the chastisement, the
greater their hatred. Who is not an enemy to death and hell? And what is that
but being an enemy to the Law that imposes such punishment? And what is enmity
to the Law but enmity to righteousness? But is not the enemy of righteousness
an enemy of God himself? Then do we not arrive at the ultimate conclusion that
we are not only unjustified, but we also hate righteousness, love sin and are
enemies to God with all our hearts, however beautiful and honorable our outward
conduct our works may appear?
9. Now, unquestionably God desires
to be loved with the whole heart. The commandment (
Deuteronomy 6:5) reads, “Thou shalt love Jehovah thy God with all thy
heart.” God wills that our good works should be really our own, not those of
our tutor the Law, or of death, hell or heaven. That is, we are not to act from
a fear of death or hell, or for the sake of enjoying heaven, but from a willing
spirit, a desire and love for righteousness. He who
does a good deed through fear of death and hell, does it not to the honor of
God. It is a work of death and hell, for they have extorted it. Because of
these, he has wrought; otherwise he would not have done the deed. Therefore, he
remains a servant, a slave, of death and hell, so long as these inspire his
works. Now, if he remains their servant, he must die and be condemned. To him
apply the proverbs, “He that fears hell, enters it” and “Trembling will not
deliver from death.”
10. But you say, “What must be your
conclusion, for who then can be saved? who does not tremble and fear death and hell? who executes his works, or leads an honorable life, without
fear?” I reply: Yes, but who, being filled with such fear and with a hatred of
God’s Law and his righteousness, loves God? Where is human nature here? Where
is free will? Still you refuse to believe in the absolute necessity of God’s
grace; still you will not admit the conduct of all men sinful, and false; still
you cannot be persuaded that works do not make one righteous.
11. Here, indeed, is evident the
necessity for the Law, and the purpose it serves God’s design in it its office
being twofold: First, to preserve discipline among us; to impel us to an
honorable outward life, a life in which we can dwell together without devouring
one another as we would were Law, fear and punishment lacking, and as formerly
was the case with certain heathen. This is why God did not, in the New
Testament dispensation, abolish the secular sword. He established its place,
though he did not make use of it. And it is not necessary for his followers to
employ it otherwise than to restrain bold and dissolute conduct; and to enable
men to live together in peace, to maintain themselves and to rear their
families. Without it, all countries would be demoralized, and overrun with
murderers and robbers. No woman or child would escape violence. The sword and
the Law preserve men and impel them to a quiet, peaceful and honorable life. But
they do not through these restraints become righteous; their hearts are not
made better. Their hands are restrained and bound, that is all. Their works,
their apparent righteousness, is not their own; it is of the sword, which
extorts it by inspiring the fear of punishment.
12. Similarly, God’s Law impels us,
through fear of death and hell, to forsake many evils. Like a tutor, it holds
us to an honorable outward life. But by the Law no one becomes righteous before
God. The heart remains an enemy to its tutor, hates his chastisements and would
prefer freedom.
13. Second, God’s design in the Law
is to enable man to know himself; to perceive the false and unjustified state
of his heart; to discover how far he is from God and how utterly impotent his
own nature is; to disdain his own goodness and to recognize it as nothing in
comparison to what is necessary to the fulfillment of the Law; to be humbled in
consequence of such knowledge and come to the cross, yearning for Christ,
longing for his grace, despairing of himself and placing all his hope in
Christ. Christ will then give him a different spirit and change his heart. No
longer will he fear death and hell, no longer look for
life and heaven. For, being voluntarily and unselfishly devoted to the
fulfillment of the Law, he will maintain a clear and confident conscience
toward it during his whole life and even in the hour of death. He will be
equally uninfluenced by fear of death, hope of heaven or any other motive. We
read in the Epistle to the Hebrews ( Hebrews 2:15) how
Christ made atonement that he “might deliver all them who through fear of death
were all their lifetime subject to bondage.” These words make it evident enough
that we must have no fear of death, and that they who
live in fear of it are servants, nor will they be saved. Now, neither our own
nature nor the Law can liberate us from that fear. Indeed, they but increase
it. Christ alone has freed us from it. If we believe in him, he will give us
that free, undaunted spirit which fears neither death nor hell, which seeks
neither life nor heaven, but voluntarily and joyfully serves God.
14. Therefore, we see, first, how
dangerous are the doctrines which urge the attainment of righteousness only
through commandments and laws. These things but separate man
farther from God, from Christ; yes, from the Law and all righteousness. The
effect of the inculcation of such doctrines is simply to render man’s
conscience continually more fearful, timid, dejected and wretched, and to teach
him ever to fear death and hell, and only them; until eventually his heart is
filled with naught but despair, and he must become, in any aspect, a martyr of
the devil
15. Secondly, we see three attitudes
toward the Law; that is, mankind conducts itself in three ways with reference
to it. Some disregard it utterly, and boldly oppose it by a dissolute life. To
them it is practically no Law. Others because of the Law refrain from such a
course and are preserved to an honorable life. But while outwardly they live
within the Law’s prohibitions, inwardly they are enemies of this their tutor. The
motive of all their conduct is the fear of death and hell. They keep the Law
only externally; rather, it keeps them externally. Inwardly they neither keep
it nor are kept by it. The third class observe it both
externally and with the heart. This class are the
tables of Moses, written upon outwardly and inwardly by the finger of God
himself.
16. The first class are righteous neither without nor within; the second are
only outwardly pious and not in heart; but the third are thoroughly righteous. Upon
this point Paul says ( 1 Timothy 1:8), “But we know
that the Law is good, if a man use it lawfully.” But in what way is it lawfully
used? I answer, “Law is not made for a righteous man, but for the lawless” ( 1 Timothy 1:9). And what are we to understand by that?
Simply that he who would preach the Law aright must be governed by these three
classes. He must not by any means preach the Law to the third class as an
instrument of righteousness; this were perversion. But
to the first class such preaching is in order. For them is the Law instituted.
Its object is that they may forsake their dissolute life and yield themselves
to the preserving power of their tutor. However, it is not enough for them to
be guarded and kept by the Law; they must learn also to keep it. So, in
addition to the Law, and beyond it, the Gospel must be preached, through which
is given the grace of Christ to keep the former. There is a considerable
difference between observing the Law and being preserved by it; between keeping
and being kept. The first class neither keep it nor
are kept; the second are kept; and the third keep it.
17. These three attitudes of mankind
toward the Law are prefigured in certain acts of Moses. First,
where he broke the tables when the Jews worshiped the golden calf. Exodus
32:19. The breaking of the tables, and the people’s consequent failure to
receive them, suggest the first class, who do not
receive the Law at all, but break it. Second, Moses brought other tables, which
were received by the people and the skin of his face shone, but Aaron and the
Israelites could not endure the shining of Moses’ face, and he was compelled to
cover it with a veil when he would speak to them. Exodus 34:30-33. Here is
suggested the second class, who receive the Law but only for outward
observance. With them it is too bright for inward obedience; they are afraid of
it.
18. Hypocrites make for themselves a
veil, as Paul explains ( Corinthians 3:13-15) the
arrogance of their works, of their external righteousness. They will not look
the Law squarely in the face and see how futile is their righteousness. As Paul
says, to this very day the veil is upon their hearts. Then, too, Moses leads
the people no farther than to the
19. Now, third: Joshua succeeds
Moses and leads the whole multitude dryshod through the
20. Paul does not say, Before faith came we were righteous and kept the Law. On the
contrary, he says that the Law kept us. Under it we were locked up preserved
that we might not boldly and independently rush into wickedness. At the same
time, the restraint did not render us really and inwardly righteous. Nor was it
designed to be permanent. It led to the faith to be revealed in the future, a
faith which was to set us free; not free to do the evil from which the Law shut
us up, but free to do the good to which the Law impelled us. The “shutting up,”
the confinement, of the Law should teach us to desire faith and to recognize
the evil tendencies of our nature; for faith is a spiritual freedom, liberating
only the heart.
21. To illustrate: Suppose you were
confined in a prison, where you were very reluctant to remain. Your captor
might release you in either of two ways: First, he might give you physical
freedom by destroying the prison and letting you go where you desire. Secondly,
he might make you mentally free by bestowing many blessings upon you in this
prison illuminating and enlarging it, making it pleasant in the extreme,
adorning it richly and to an extent rendering it more desirable than any royal
palace, more to be desired even than a kingdom; and by so reconciling you to
your surroundings, so altering your mind, that you would not, for all earthly
possessions, be removed from that prison, but would pray for its preservation
that you might continue therein, it being to you no longer a prison, having
become a paradise. Tell me, which form of freedom would be the better? Would
not the latter be preferable? The former liberation would leave you but a
beggar, as before. But in the latter case, your mind being free, you would
possess all you might desire.
22. Thus, mark you, has Christ given
us spiritual freedom from the Law. He did not abrogate, did not destroy, the
Law. But he changed the heart which before was unwillingly under the Law. He so
benefited it and made the Law so desirable that the heart has no greater
delight and joy than in the Law. The heart would not willingly have the Law
fail in one tittle. Again, as the prisoner makes his prison narrow and
oppressive for himself by his unwillingness, so, too, are we enemies to the Law
and make it disagreeable to ourselves because unwillingly we are shut up from
evil and impelled to good.
23. Thus, in this verse the apostle
beautifully presents both the fruit and the office of the Law. To the inquiry, Wherein is the Law good? he
answers: Though it truly does not make us righteous, but rather increases our
sinfulness and provokes our human nature by its commands and prohibitions, yet
it has a twofold office. First, it locks us up, secures us, against breaking
out violently into an openly shameless life, as do the class who will not
permit themselves to be thus restrained. For this
reason it is much better that the Law should exist. Without it, who could
withstand the encroachments of his fellows? According to Paul ( Romans 13:4), the secular sword is borne for a terror, not
to the righteous, but to the evildoers.
24. Second, constraint of the Law
leads to a future faith by revealing to man his wickedness and his dislike for
what is good; by teaching him to know himself, to humbly confess his evil
nature, to acknowledge its guilt and to desire the grace of God grace that does
not abrogate the Law, which he now recognizes as right, good and holy, but
produces another heart in him, a heart to love that right, good and holy Law. Note, this is the true meaning and best office of the Law. It is
truly necessary that the Law should exist, to bring man thus to know himself
and to implore the grace of God.
25. Over this office of the Law,
however, a contention arises between the true and the false saints. False
saints will receive the Law only so far as its first office goes. They presume
that in submitting to its restraint and preservation they are become righteous.
They will not learn from it to perceive their wicked nature, but deem human
nature inherently good and truly capable of loving the Law. The true saints
deny this doctrine; and indeed it is false. The Word of God and the universal
experience of men declare otherwise. And he who does not falsify nor dissemble
will confess himself naturally without delight in the Law of God; much more
without delight in the punishment of sins, in death and hell, which the Law
presents. The intensely abominable filth of their hearts, great and deep, the
selfjustifiers palliate by covering it with the fig-leaves of their own works
in the Law, as Adam and Eve covered their shame. But the sin in the heart of
Adam and Eve was not made less by the covering; so, too, by works of the Law,
by self-justification, no one is made better, but rather is made worse. It was
because of this very filth that Christ rejected and dispersed the congregations
of the synagogues.
26. It is now plain to whom Paul addresses the words of this verse the
work-righteous, who would become godly through the Law and its work, who
consider the first office of the Law sufficiently effective to make them
righteous. This doctrine gives rise to a class who might be styled
“Absalomites.” For as Absalom remained hanging by his head, in an oak tree,
suspended between heaven and earth ( 2 Samuel 18:9),
so this class hang between heaven and earth. Shut up by the Law, they do not
touch the earth; they are restrained from the things their evil nature ardently
desires. On the other hand, since the Law, powerless to improve their nature,
only irritates and provokes it, making them enemies to the Law, they are not
godly and so do not reach heaven.
27. Zechariah ( Zechariah 5:9) saw
two women, between heaven and earth, carrying an ephah to Babylon, while in the
vessel sat a woman called “Impietas” unbelief, or ungodliness. This vessel, the
ephah, represents the self-justifiers, vacillating between open vice and true
piety. Unbelief sits within. The two women bearing it are Fear and Reward; from
fear of punishment or in quest of reward are all their works performed. These
two carry and maintain the unbelievers in their self-righteousness; such is the
significance of the wings like a stork, or vulture, which the prophet mentions.
Wings, in the Scriptures, signify oral preaching, because speech is swift. The
false saints preach only of fear and reward. They would make men righteous merely
by terror and allurements, but they only increase men’s sin. Men become greater
enemies to the Law because of its terrors, and for the sake of its allurements
are only the more desirous to accomplish their own designs. Therefore, these
false saints are simply wings for the stork, the vulture,
that devours the chickens that murders souls.
28. But the true saints do not
remain midway between heaven and earth. They, too, hear of the terrors and the
persuasions of the Law; but they recognize their own proneness to regard the
threats and enticements rather than the purpose of the Law, and so are made
aware that truly they are not pure nor righteous. They
fall down in confession, crying, “Grace, grace, O Lord God!” To them Christ
comes, bringing true liberty through his Spirit. Thus they become altogether of
heaven.
29. This, mark you, is what is meant
by being “kept in ward under the Law and shut up unto the faith, which should
afterwards be revealed.” Not only were the Jews thus shut up before the revelation
of faith, but they are still shut up, as are all who attempt to become
righteous through the works of the Law and because of fear of its threats or
hope of its rewards, and like reasons. If they be not directed to the faith, if
they fail of faith, it being not made known to them, the works of the Law must
but render them more wicked, and they will ultimately
fall into despair or obdurate presumption, and so pass beyond the reach of
help. So perilous is it to fail of making a right use of the Law and of thus
arriving at faith. “So that the Law is become our tutor [schoolmaster] to bring
us unto Christ, that we might be justified by faith.”
30. Observe the import of these
words: no one is justified by the Law and its works. If we could be justified
by the Law, faith would be unnecessary, and Paul’s statement here we are
justified by faith would be false. In this matter of justification, faith and
works utterly exclude each other. If justification be ascribed to faith, it
must not be attributed to works, to the Law, to human nature. If it be ascribed
to works, it must not be attributed to faith. If one theory be true, the other
must be false. They cannot both be true. The power and virtue of the Law cannot
consist in anything but the making of sinners or the permitting men to remain
sinners. Whatever does not justify, certainly makes
sinners or permits them so to remain. But since the purpose of the Law is to
deal with sins and sinners, it must do something more than permit sinners to
remain as they are. What kind of an agency would that be which has no effect
upon the object of its operation?
31. What, then, can the Law
accomplish if it does not justify us, and neither makes us better nor leaves us
as we are? Wonderful indeed must be its province to help, when it neither
justifies nor leaves the sinner as it finds him. Necessarily it must increase
sin. Paul says ( Romans 5:20), “The law came in
besides, that the trespass might abound.” As before said, this result is in
consequence of the Law’s shutting up the sinner, restraining his hands from
committing open wickedness and awakening in his heart only increased hatred for
and opposition to the Law; just as a pupil’s indignation arises in proportion
as he is chastised, or his will is crossed, by his tutor. His hatred or
unwillingness is simply an increased development of his restrained evil will,
and it never would have been called forth had not that will been opposed.
32. Before the introduction of the
Law, man sins voluntarily, of his own evil nature, with no thought of the Law. But
the advent of the Law with its threats and constraint irritates his human
nature and excites his aversion; he begins not only to love sin but to hate
righteousness. Note, this is the province of the Law
concerning the sinner and his sins. Paul says the Law increases sin; so far is
it from justifying any man. Blessed is he who recognizes this truth. The
self-righteous do not at all perceive it. They assign to human nature no such
wickedness and no enmity toward the Law; they find much to commend in human
nature. Hence they understand not a syllable of the words of Paul, who never
speaks of the Law otherwise than as arousing sin; and, if we would but confess
it, such is the testimony of our own hearts.
33. The apostle says “unto Christ.” That
is, until Christ, the Law is our tutor. No leave is given to embrace any other
faith than the faith in Christ. The Law directs us only to Abraham’s seed,
Christ, on whom all saints from the beginning have believed, as stated in the
preceding epistle lesson.
34. Therefore, it is of no benefit
to the Jews and the Turks to believe in God the Creator of heaven and earth; he who does not believe in Christ, neither believes in God. Even
were Christ truly not God a thing impossible still they who should fail of
belief in him would not be believers in God; for God has promised his grace in
Abraham’s seed. Abraham’s seed being Christ, as the Jews, the Turks and all the world acknowledge, he who disbelieves in Christ,
also disbelieves the promises of God. Hence he is not a believer in the God who
created heaven and earth, for no other God is the author of the promise to
Abraham, and in the name of no seed of Abraham except Christ has the blessing
gone forth, and the faith been preached, in all the world.
35. Outside of Christ, then, no Law,
no belief, can secure blessing and justification. God will keep his promise
made to Abraham, the promise to bless all the world in
his seed, and in no other. God will not establish a new and peculiar faith for
each person and neglect or recall his promise. So then, faith in Christ
justifies, as Paul says ( Romans 10:4): “For Christ is
the end of the Law unto righteousness to every one that believeth.” What is
implied? Simply that all believers in Christ are justified and receive his
Spirit and his grace, through faith. Here the Law ends for them because they
are no longer under it. This is the final meaning of the Law; for it follows:
“But now that faith is come, we are no longer under a tutor.”
36. The preceding verses make plain
enough what is meant by being under the Law, or under a tutor; yet, the
doctrine of faith and the expression “under a tutor or under the Law” having
become obsolete, enough cannot be said in explanation. To be under a tutor, to
be subject to the Law, is, briefly, to be a dissembler; to do many good works
and yet not be pious; to lead a good life without ever being righteous; always
to teach without learning, and to preach without understanding. The reason for
such deficiency is, the character of those under the
Law does not permit them to do good voluntarily and through love, without fear
of punishment or hope of reward. Therefore are they servants, driven by the
Law. And since it ever continues to rule and to drive, they remain always its
debtors and subjects. The Law demands a joyous, free and ready will. This its
subjects have not, nor can they have it of themselves. Faith in Christ alone
produces it. Where such a spirit exists, the Law ceases its demands. It is
satisfied fulfilled. The pupil then being able to accomplish the requirements
of his tutor, the tutor dismisses him, demanding no more. He is no longer his
tutor, but his good friend and companion.
FAITH LIBERATES FROM THE LAW
37. Similarly, faith liberates us
from the Law. Not a physical liberation, effected by separating us from the
Law, by removing us forever from its jurisdiction: but freedom in the sense
that we satisfy the demands of the Law; we satisfy it by knowing and possessing
the Holy Spirit, who brings us to love the Law. The Law did not desire works.
Works could not appease it. It desired love. Only our love could satisfy it.
Without love it would not release us would not be remunerated. Destitute of
love, we must, even with all our works, remain its debtors and our consciences
know no peace. The Law continually chastises us as sinners and transgressors,
and threatens us with death and hell, until Christ comes and bestows his Spirit
and his love, through the faith preached in the Gospel. Then we are freed from
the Law. No longer it demands, no longer chastises, but lets the conscience
rest. No more it terrifies with death and hell. It has become our kind friend
and companion.
38. The tutor’s release of the pupil
does not mean the death or departure of the tutor, but spiritually, that the
child has been changed, and can do what the father wished the tutor to teach
him. Likewise the Law releases us, not by its passing, not by being abrogated,
but spiritually; and because a change has been effected in us and we have the
experience God designed us to have through the Law.
39. Hence I have called the figure
of the pupil and tutor a beautiful and striking illustration whereby we may
rightly understand the Law, and the work of grace in ourselves. The first
office of the Law, that of shutting us up and producing outward piety, is so
well established, so emphasized by all teachers and books, and besides so
closely approaches human nature, that it is difficult for us to recognize its
second office, of magnifying inward sin. I may well liken the two offices to a
pair of scales, one empty and the other full. So the Law, when producing
external piety, increases inward sin. It imposes as much sin inwardly, by
arousing hatred and rebellion, as it corrects externally by works; and much
more. According to Paul ( Romans 7:13), through the
Law sin becomes exceeding sinful, sinful beyond measure. And the experience of
every man must lead him so to confess. “For ye are all sons
of God, through faith, in Christ Jesus.”
40. He who is under the Law, and
works unwillingly, is a servant, as the preceding sermon declares. But
whosoever has faith and cheerfully works, is a child; for he has received the
Spirit of God, through Christ. Now, the apostle names Christ, referring to the
faith that believes and abides in Jesus Christ. No other faith is effective, no
other faith is the right faith, let one believe in God as he will.
41. Some there are, particularly
among our modern high school men, who say: “Forgiveness of sins and
justification depend altogether on the divine imputation of grace; God’s
imputation is sufficient. He to whom God does not
reckon sin, is justified; to whom God reckons sin, is not justified.” They
imagine their position is verified in the testimony of Psalm 32:2, quoted in
Romans 4:8, “Blessed is the man to whom the Lord will not reckon sin.” Were
their theory true, the entire New Testament would be of no significance. Christ
would have labored foolishly and to no purpose in suffering for sin. God would
have unnecessarily wrought mere mockery and deception; for he might easily,
without Christ’s sufferings, have forgiven sins have not imputed them. Then,
too, a faith other than faith in Christ might have justified and saved a faith
relying on God’s gracious mercy not to impute sin.
42. In contrast to this deplorable
theory, this abominable error, it is the holy apostle’s practice to speak
always of faith in Jesus Christ, and he makes mention of Jesus Christ with a
frequency surprising to one unacquainted with the important doctrine of faith
in him. In fact, it is said that every second word in Paul’s epistles is “Jesus
Christ.” But these pagan doctors of divinity have maliciously rooted it out, have silenced it for us, by their abominable and
hellish dreams of such perversion.
43. Hence our learned university
doctors no longer know Christ. They do not recognize the need of him and his
benefits, nor understand the character of the Gospel and the New Testament. They
imagine Christ to be a mere Moses a teacher who institutes laws and
commandments showing how men may be righteous and lead a faultless life. Then
they proceed with free will and the workings of human nature, designing
therewith to fit themselves for grace, thus basely
storming heaven.
44. Now, if God confers his grace
because of their works, their careful preparation, Christ must be without
significance. What need have they of Christ if they can obtain grace in their
own name and by their works? And this doctrine they teach openly; indeed, they
defend it with their utmost power and with the Pope’s bulls, condemning a
contrary teaching as the very worst heresy. Therefore I have warned, and still
warn, all men that the Pope and the universities have cast Christ and the New
Testament farther out of the world than ever did the Jews or Turks. Hence the
Pope is the true Antichrist, and his high schools are the devil’s own taverns
and brothels. What does Christ signify if by effort of my own human nature I
can obtain God’s grace? Or, having grace, what more will I desire?
45. Let us, therefore, guard against
the hellish poison of this false doctrine and not lose Christ, the consoling
Savior. He must be retained above all things. True, Psalm 32:2 and Romans 4:8
do say, “Blessed is the man to whom the Lord will not reckon sin.” But Paul
introduces the statement as testimony to the fact that it is only believers to
whom Christ does not reckon sin; free will and the works of human nature are
not considered. He cites Abraham, whose faith in the divine promise concerning
his seed was counted to him for righteousness. Although it is of pure grace
that God reckons not to us our sins, yet he would not so forgive were not his
Law and his standard of righteousness already completely satisfied. The
gracious reckoning had first to be bought for us from the divine righteousness.
It being impossible for us to purchase forgiveness, God ordained in our stead
one who took upon himself all our deserved punishment and fulfilled the Law for
us, thus averting from us God’s judgment and appeasing his wrath. So it is true
that grace is given us gratuitously without cost to ourselves and yet the gift
to us cost another much, and was obtained with a priceless, an infinite,
treasure the Son of God himself. It is supremely essential, therefore, to
possess him who has accomplished the purchase for us. Nor is it possible to
obtain grace otherwise than through him.
46. Note, from the time of Adam to
Abraham’s day, no one was saved except through faith in the woman’s seed, who should bruise the serpent’s head. And after Abraham no
one was saved except through faith in his seed. And now no one can be saved
otherwise than through faith in the seed of Abraham now come. Oh, you are not
sufficient of yourself to come to God; you may not attempt to come without this
Mediator through yourself and of your own energy, as the Jews, the Turks and
the Papists teach you may. Who will reconcile you with God in the first place? Christ
says ( John 14:6), “No one cometh unto the Father, but
by me.” In the time of the famine the Egyptians desired to make their
complaints to Pharaoh, the king himself, but he referred them to Joseph, saying
( Genesis 41:55): “Go unto Joseph; what he saith to
you, do.” Similarly, God hears, and aids to salvation, no one of us; we must
all come to Christ, who is made Lord over all things, and with whom is the
throne of grace. He has obtained salvation for us. Consequently it is in vain
to seek it elsewhere. Yes, if we were devoid of sin, as was Adam before the
fall, we would have no need of Christ; we might come before God in our own
merits. But in the time of famine since the fall we must have a Joseph, one who is without sin and who yet will receive us
needy sinners when we come to him in earnest.
ERROR OF
THE PAPISTS.
47. Consequently the Papists do not
believe and teach otherwise of human nature than that it is still undefiled as
it was before the fall of Adam. They do not believe it is wholly corrupted in
sin, and the enemy of God. God is an enemy to sin; so is sin an enemy to God,
as Paul teaches in the fifth and eighth chapters of Romans. The Papists, then,
certainly do not believe what Moses writes concerning the fall of Adam (Genesis
3), or else they regard the fall merely a passing disgrace, not affecting our
nature, not making it sinful nor subjecting it to God’s wrath. Because they do
not believe Moses and have no need of Christ, and in thus rejecting the Old
Testament and the New condemn the entire living Scriptures, God has justly
permitted them to become disciples of Aristotle, that dead and condemned
heathen; permitted them to be a retreat for the devil. Through the laws of the
Pope and the doctrines of men, the devil fills them with his pollution to
constant overflowing, wherewith they contaminate the whole world. But they ever
remain in darkness, attempting, while lacking faith in Christ, to force
acceptance with God by their prayers and fasts, their masses, study and
preaching.
48. Even if they do name and confess
Christ, they simply mean that God has superfluously made him Lord, a Lord who
requires us to obey God in that we regard himself as Lord; that, independent of
Christ’s dominion, free will may, by its natural powers, obtain the grace of
God; that for them Christ’s kingdom is not an essential, but is the mere
wantonness of God in desiring Christ to be Lord after the fashion of earthly
kingdoms; and that they confess him, not because confession is necessary to
their salvation, since man may be saved otherwise than through his kingdom, but
because God wills and commands obedience to the King. Consequently, with the
Papists Christ is really no Savior. In the depths of their hearts he is a
tyrant and a taskmaster, and unnecessary to human nature in its effort to obtain
grace; rather, he is to human nature an added burden, for it must then obey not
only God as heretofore, but Christ with his commandments.
49. Of olden time, many prophesied
that in Antichrist’s day all heretics would unite in the extermination of the
whole world. And today, under the rule of the Pope and the Turk, heresy has
full sway. In the rejection and condemnation of Christ and the entire
Scriptures, a rejection leaving nothing but the name, is easily proven that all
heresies, errors and darkness existing from the beginning of the world, now
reign. I often have fears for the condemnation of all men of the present age
except those who die in their cradles. Yet no one sees and deplores the awful
wrath of God overhanging us.
50. Mark you, Paul’s essential
reason for always emphasizing faith in Christ is the fact that he clearly
foresaw this virulent doctrine, the doctrine presuming to treat with God
independently of Christ, as if God and human nature were harmonious, as if
righteousness might love sin and grant its desires. Let us, therefore, beloved
friends, be wise and learn Christ aright, namely: Of first importance, we must
hear the Gospel and believe in Christ; believe in him not merely as a Lord to
whom honor is due, but as that one who offered himself in place of our sinful
nature, who took upon himself all the wrath of God merited by ourselves with
our works, and overcame; believe that the fruit of that conquest he did not
reserve unto himself, but assigned it to us, for our own; and that all who
believe in him as such a conqueror shall thereby surely be redeemed from God’s
wrath and received into his favor. So we see how great the need and benefit of
Christ is to us, and recognize the fallacy of the position that one may by his
own natural powers earn God’s grace; yes, recognize it as a device of Satan
himself. For if human nature can obtain grace, Christ is unnecessary as an
intercessor, a mediator. But, he being essential, human nature can obtain only
disgrace; the two are inconsistent man his own mediator,
and Christ the mediator for man. “For as many of you as were baptized into
Christ did put on Christ.”
51. Note the beautiful order in
Paul’s reasoning. “But after that faith is come we are no longer under a
tutor.” Why not? “For ye are all sons of God, through faith,
in Christ Jesus.” But how are we become the children of God? “For as
many of you as were baptized into Christ did put on Christ.” Christ is the
child of God; therefore, he who clothes himself in Christ, God’s son, must be the
child of God. He is clothed with divine adoption, which unquestionably must
constitute him a child. Now, if a child, he is no longer under the Law, where
are none but servants. For the child himself, while
under the Law, like a pupil under a tutor, is but as a servant. Such is the
word of Paul, as stated in the following and the preceding epistle lessons.
52. But what is meant by “putting on
Christ?” The faithless will readily reply, “It means to follow Christ,
imitating his example.” But in the same way I might put on Peter, or Paul, or
any saint, and thus nothing special would be said of Christ. We will let faith
speak here; it is faith which Paul so beautifully suggests in the words “put
on.” Naturally, until baptism the individual has never followed Christ. In
baptism he begins to follow. Therefore, Christ must be “put on” before he can
be followed. And essentially there is a marked difference between putting on
Christ and following his example. Reference is to a spiritual putting on in the
conscience. This is effected by the soul receiving as
its own Christ and all his righteousness, and confidently relying on these as
if it had itself earned them; just as one ordinarily receives his apparel. This
spiritual reception is the putting on; such is the nature and character of true
faith.
53. Unquestionably Christ is given
to us in a way that makes his righteousness, all he is and all he has, stand as
our surety; he becomes our own. The believer in this doctrine will enjoy the
blessing, as Paul teaches ( Romans 8:32): “He that
spared not his own Son, but delivered him up for us all, how shall be not also
with him freely give us all things?” Again ( 1
Corinthians 1:30), “Christ Jesus, who was made unto us wisdom from God, and
righteousness and sanctification, and redemption.” Note,
he who thus believes in Christ puts on Christ. Faith, then, is something great
enough to justify and save man. It affords him all the blessings in Christ,
giving the conscience comfort and security. Thus man rejoices in Christ and is
inclined to work all good and avoid all evil; he no longer fears death or hell,
or any evil, richly clothed as he is in Christ. This is satisfying the Law and
being no more under it. In connection with Christ as the garment, the Holy
Spirit is in the soul, and the individual is a wholly different person. The
soul is clothed in the adoption of God. It must, therefore, be a child.
54. Now, no saint can in God’s sight
be thus put on. It is necessary for every soul to put on Christ for himself. Man
has nothing to give to another to put on. After receiving Christ, after putting
on the garment of his righteousness, there follows imitation of Christ’s
example. Man treats his neighbor as Christ has treated him. He gives and helps
his neighbor with all the good he has and can command; he permits himself to be
put on clothes his neighbor with what he possesses. But the garment of Christ’s
righteousness wherein he is himself clothed, he cannot give to his neighbor. No
man can confer his faith upon another; he cannot give another man faith like
his own. True, man may pray for his neighbor to be clothed with Christ as he
is. But everyone must believe for himself. Christ alone must clothe us all with
himself.
55. He who has not this faith, to
believe that Christ with all his blessings is his he does not yet rightly
believe. He is not a Christian and is not in heart cheerful and happy. Only
faith renders Christians willing, joyous, secure, saved
and children of God. Where faith is, the Holy Spirit must dwell. What a beautiful,
rainbow-hued and priceless garment is this Christ’s righteousness, which
combines in its magnificent and profuse decorations, its jewels and ornaments,
all virtue, grace, wisdom, truth, righteousness and every blessing in Christ! Well
may Paul exclaim ( 2 Corinthians 9:15), “Thanks be to
God for his unspeakable gift.” And well may Peter say ( 2
Peter 1:4) that through Christ great and precious gifts are given to us. Christ
is the coat of many colors which Jacob made for Joseph, thus favoring him above
his other children ( Genesis 37:3); for Christ alone
is full of grace and truth. Again, Christ is the precious garment of Aaron the
high priest wherein he served God; concerning that figure much might be said. Paul’s words here suggest these historical things.
56. Further,
while we put on Christ receive him he also puts on or receives us and all we
have as if his own. Now, he finds in us nothing good; he finds naught but sins.
These he assumes. He removes them from us as disfigurements from his glorious
garment. More, he intercedes for us before God, bearing our sins and saving us
from eternal punishment. Paul says in Romans 8:34 that Christ maketh
intercession for us before God. Psalm 41:4 testifies: “I said, O Jehovah, have
mercy upon me: heal my soul; for I have sinned against thee.” And Psalm 69:5:
“O God, thou knowest my foolishness; and my sins are not hid from thee.” All
this testimony has reference to us personally. Paul so construes it in Romans
15:3, where, quoting from Psalm 69, he speaks of how Christ bore our sins and neither rejected us nor regarded his holiness too good for
us. He says, “But, as it is written, The reproaches of
them that reproached thee fell upon me.”
57. Now, we are pleased with the
message that Christ is a garment for us, and that he intercedes for us as his
garment; but with great reluctance do we suffer him to purify us. However, if
we would be his garment, we certainly must suffer him to purify us. He cannot
and will not appear in impurity. In the days of the martyrs, when he had but
lately clothed himself with us, he began with zeal to purify the garment with
death and various forms of suffering. Then he sat, as Malachi 3:3 says, and
purified the sons of Levi, as a fuller purifies garments. When Christ effects much suffering, indications are favorable for good. Wherever
his garment is in evidence, he unceasingly purifies with various forms of
suffering. Where suffering is not present, there his garment is not. “There can
be neither Jew nor Greek, there can be neither bond nor free, there can be no
male and female; for ye all are one man in Christ Jesus.”
58. Of course Paul does not mean
that physically there is no Jew and Greek, no man and woman. He means, as
related to the subject he is handling. But of what is he speaking? Not of the
natural body, but of faith, justification and Christ how, through faith, we
become children of God in Christ, a change effected in the soul, in man’s
conscience; not in his flesh and blood, not through his members, but through
the Word of the Gospel. In this sense there is no difference in persons,
whether they be Jews or Greeks, bond or free, male or
female. According to the customs of men, physically the Jew is bound by a
different law and a different manner of life from the Greek; the bond from the
free; the male from the female. The Jew is circumcised, the Greek is not; the
male covers not his hair, but the female wears a veil. Then, too, everyman
serves God in his own way; hence the saying, Many
countries, many customs. These customs, however, as well as all things external
and not of faith, are powerless to render one righteous and pious before God. Neither
do they hinder justification. Faith may exist equally well with all classes of
persons, differing not with any custom and distinctions.
59. The trouble is, one falls into
certain habits, adopts certain customs, and adheres to them in the endeavor to
become righteous and just; in the attempt to aid the soul in putting off its
sins and securing salvation. In such case all is perverted. Christ is denied,
God is lost, faith and the Gospel are abandoned, works and the Law rule again,
and the conscience is misled into thinking that to fail of observing customs
means manifestly to be lost, while observance might effect salvation. This is
the most pernicious error existing among men. Against it the apostle vehemently
warns. It is impossible for Christian faith to live in connection with such a
misguided conscience. The individual will never he cannot be justified and
saved by anything in heaven or earth except Christ. All temporal manners, laws,
labors, customs, and all persons but Christ, are fitted to serve the earthly
life and to profit mankind.
WORKS
CANNOT SAVE.
60. What defect of the Jews, then,
prevents their being saved? According to Paul ( Romans
9:32), they seek salvation by works and not by faith. They would have none but
Jews admitted to heaven. But God designs that none but Christians, whether Jews
or Greeks, male or female, shall enter there. The Jews think observance of the
Law will save them, and failure to observe it will condemn them. God, however,
intends that he who believes in Christ shall be saved, and he who believes not
shall be damned. Mark 16:16. Moreover, without faith no one can keep the Law,
as stated above, and as Paul testifies again in the sixth chapter and
thirteenth verse: “Not even they who receive circumcision do themselves keep
the Law.” Why not? Because they do not observe the Law
willingly, but merely through fear of its threats and hope of its rewards.
Since the Jews think it necessary for them to be Jews, to undertake observance
of the Law strictly according to the manner of their sect, thus cleaving to
Judaism with its laws, while the conscience is lettered, they must eternally
perish. For, according to Paul, the conclusion is, there is no
Jew nor Greek; but only Christ and Christians.
61. Now, were they first to believe
in Christ and then, if they feel so disposed, to remain Jews in custom,
following or omitting the practice of circumcision and observing such laws as
they see fit, not presuming thereby to become righteous and to be saved, but to
be saved only through the grace of Christ, as were their fathers and the
patriarchs, according to Peter’s statement ( Acts 15:11) were the Jews so to
proceed, observance of the Law would be no detriment to them. But they will not
do thus. So firmly do they cleave to the works, the terrors and the allurements
of the Law, they even condemn and persecute all who teach otherwise, who preach
faith. Their predecessors, upon this same point of Law-observance, persecuted
and killed the prophets under the plea of exterminating, for the sake of God
and his Law, deceivers of the people and blasphemers of the Law and of the
service of God as commanded by Moses.
62. But note,
the Jews of our day are yet more rude and arbitrary. The ancient Jews had at
least the plausible excuse that they were bound by the Law of God. But our Jews
the Pope and his followers drive us to observe things of their own invention,
to laws merely human and even forbidden of God. They make a great cry about the
noble virtue of obedience, teaching that without it salvation is impossible to
any, but with it everyone may be saved; obedience, however, not of God’s Law,
but of their own laws and inventions. If we but notice their conduct, we see
plainly that their expectation of attaining righteousness and salvation is
based, not upon Christian faith, but upon their works, upon the observance of
their own laws, as Carthusians, Franciscans, Augustinians, Benedictines,
preachers, prebendaries, vicars and so on. They even acknowledge that they
regard their orders and positions as the proper medium for attaining
righteousness and salvation. Plainly enough, then, their consciences cleave to
works and not to the grace of Christ. Reading the words of Paul, “There is
neither Jew nor Greek,” they yet say, “There is, nevertheless, Carthusians,
Franciscans, Benedictines, Augustinians, preachers of this and that order.
63. At the mention of faith in Christ,
the Papists exclaim: “We know, indeed, that faith in Christ is essential, but
that only through him can we become righteous and be saved, we do not believe.”
And they demand: “What would be the use of good works at all then? Our orders
and positions would be vain. You would abolish good works and the service of
God. Away with such a cursed heretic! Fire here! Fire! Heretic! Heretic! Shall
it be that St. Francis, St. Dominic, St. Benedict,
64. So we also say: “Our preaching
and the foundation of our faith, is that by faith alone, independently of the
Law and of works, justification and salvation stand. And were the whole world
Carthusians and taught otherwise, let it be accursed. Were the entire world
barefooted friars, preachers, Augustines, Benedicts, and taught otherwise, let
it be accursed.
Or, again, if there were one whole
world of holy Augustines, another of holy Francises, a third of holy Dominics,
a fourth of holy Benedicts, a fifth of holy Anthonys, a sixth of St. Pauls, a
seventh of angelic Gabriels what then? If they teach otherwise, let them be
accursed. The Word of God must stand, and emphatically Christ alone must
remain. What more do you want?
65. Christ said of such sects as the
Papists ( Matthew 24:24) that many false Christs and
prophets should arise who would say, “Lo, here is the Christ,” or “here,” and
these were not to be believed. They would perform signs, he said, calculated to
deceive even the elect, if that were possible. Two things for a long time
prevented my understanding this passage as having reference to these sects and
orders. The first thing was the fact that they are so numerous; they fill the
world. Had their numbers been less, I would not have hesitated to believe that
the words were spoken of them. But I imagined God would not permit so many to
err. I did not perceive the plain import of the text, that
many shall err; for even the elect, the minority, will err with the majority. The
other reason why I understood not was, there are holy
persons among the sects; such as Benedict, Bernard, Augustine, Francis, Dominic
and many of their followers. I thought no error could exist in their case. I
failed to perceive Christ’s meaning, that the elect should stumble, should be
tempted by error, though they should not continue therein.
66. Gideon was a man strong in
faith, and by faith wrought great things. Yet he was misled when he made an
ephod ( Judges 8:27) when he instituted a special form
of divine service and a peculiar form of apparel. Many evils later resulted
from that act. According to the Scriptures, his whole race was exterminated. Why,
then, should it be surprising that St. Benedict,
67. It is possible that in their
case, as is generally true in the legends of saints, the people overlooked the
worthiest practices and true order of the beloved saints and seized upon the
things wherein the saints as men stumbled. Their infirmities are exalted for
their strength, and their strength is suppressed. Everyone is disposed to
follow what is weakest and most insignificant; the worst rather than the best.
68. Yet, if the Papists would make
use of these orders and positions as things optional, not as a means of
attaining righteousness and salvation, but merely as a medium of bodily
exercise, of service to their neighbors and of honor to God; and if they would
leave their righteousness and salvation to be secured by faith alone if they
would so do, their orders and positions would not be an intolerable injury to
them. However, these things would not even then be without offense to the
illiterate mass, who are led to think them the true way, to the disparagement,
if not the destruction, of their faith. For faith is sensitive and precious. It
is easily injured, especially by hypocritical works and practices so showy as these of the Papists.
69. No doubt the holy fathers, in
their relation to their disciples, made free and proper use of the orders; yes,
with intent to increase the faith of their disciples. Otherwise the fathers
would not have been really holy. But the blind Papists only mimic them. In
following, they lose sight of the kernel and retain the shell; they do the
works of the fathers, but forget their faith. They boastfully desire the
appearance of observing the position and the orders of these holy men, and of
following their example, when in reality they observe but the shadow of the
fathers’ religion. They are true apes, mimicking everything they see and yet
remaining apes. They do not practice anything like Christian liberty. This is
evident from their protest: “Shall we not become righteous and be saved through
our positions, our orders, our works? If salvation
depends on faith alone, something all men have, what sought we in the cloisters?
Why did we become monks? Why are we priests? What avail the masses we hold and
the prayers we offer? We might as well have continued laymen.” You see, their
own words prove them unbelievers and not Christians, and show their
unwillingness to unite with all Christians; a unity to which Paul here refers,
saying that all the baptized have put on Christ and are one in him. The Papists
seek ways peculiar to themselves and superior to the ways of Christians. Christ
is not good enough for them to put on; he is not sufficient to justify and to
save them.
70. They pervert Paul’s statement
and say, “All the baptized are not one in Christ. Not only are there Jews and
Greeks, but also Carthusians, barefooted friars, preachers, priests and similar
orders. And these orders are true means of salvation.” Thus they seek to find
first in their own works the salvation and righteousness which should have been
already theirs through baptism in faith as other Christians enjoy. Forgetting
their Christian duties and Christian name, they assume instead human works and
human names. No longer are they called Christians, but Carthusians,
Benedictines, barefooted friars, and so on.
71. Paul’s reference here to the
bond and the free is derived from the ancient custom formerly common in
Germany, but no longer so making of servants bondmen whom their masters had the
right to sell, and the right to deal with as they would with their beasts. They who are not such bondmen spiritually, are here called
by the apostle “free.” Well might the occupants of the cloisters be called
servants and bondmen, for they give themselves into the possession of men. Would
God they might take some thought for themselves and let their spiritual
existence be a willing incarceration; not to obtain righteousness and salvation
by their bondage, but to use it as a medium for exercising these things already
received through faith.
72. As little as the fact that you
are a man or a woman contributes to or impedes your salvation, just so little
is your salvation affected by your being a Carthusian or a priest, your
performing certain external works and various duties, or your assuming
different orders or ranks. Again, to be a woman renders you neither righteous
nor wicked, even if you do all the works appropriate to a woman. Faith in
Christ, independently of your womanhood and its duties and works, renders you
righteous. Being a nun does not make you spiritual nor pious.
It does not save you, even though you observe most minutely all the regulations
and laws, and perform all the works, pertaining to the order of nuns; indeed,
not though you alone were to fulfill the combined works, the united duties, of
all nuns. Faith in Christ secures to you the blessings of righteousness and
salvation faith which knows neither nuns nor monks, laymen
nor priests, shoemakers nor tailors, fasts nor prayers, any more than it
knows Jews and Greeks, male and female, bond and free. Faith is in all and
above all, without distinction of orders and ranks, of persons and works, of
gestures, customs and meats, of days, places and occupations. In short, upon
none of these things depend righteousness and
salvation.
UNITY IN
CHRIST.
73. But Christians may indeed cleave
to righteousness and eternal life may believe in Christ and unite in him no
matter how different their external pursuits. Paul says, “Ye all are one man in
Christ Jesus.” And Psalm 133:1 reads, “Behold, how good and how pleasant it is
for brethren to dwell together in unity.” Again: “God setteth the solitary in
families.” Psalm 68:6. Faith is the same experience in all, and renders all
alike righteous. Such is not the case with sects and orders. There each
individual adopts his own way; consequently he follows a by-path. Where
cloisters have no prelate to teach the true faith they would better be
destroyed. They are only gates to perdition. It were better to leave them and
learn faith elsewhere than to remain in them an hour. Continence is possible
without them. Oh, the numberless snares and scandals! How many noble souls who
could be easily helped must be unmercifully strangled and stifled.
Wo, wo, wo to you pontiffs, bishops and all who are
entrusted with the oversight of these multitudes. Here the words of Christ
apply ( Matthew 24:19): “Woe unto them that are with
child and to them that give suck in those days.”
74. Paul says, “Ye all are one” just
the same as one man. He would not give the idea of multitude; his meaning is:
“Ye are not many, but one. Notwithstanding your number and differences
externally, notwithstanding your differences of position and occupation, things
upon which righteousness and salvation do not depend; inwardly, in the matter
of salvation and righteousness, ye are one. True, in the eyes of men the layman
differs somewhat from the priest, the monk from the nun, the man from the
woman; but before God there is neither layman nor priest,
monk nor nun, man nor woman. One is like another in faith.” A proverb of
Scripture, one generally employed by the apostles, reads, “There is no respect
of persons.”
75. The teaching of this passage
fulfils the figures in Exodus 16:18, relative to the gathering of the manna by
the children of
76. As Christ treats us in the
matter of faith manifesting his love, pouring out his blessing upon us, making
us all like himself and himself like us so must we follow him in sharing our
possessions with our neighbor if we would be Christians. Is our faith right, we
certainly will so act, with willing hearts. So then, all blessings are one, and
all Christians one person; and the Law is wholly fulfilled. But if we are
unwilling to conduct ourselves in this Christlike way, we have not faith and we
have not Christ. It is easily evident that faith is now everywhere prostrate
and there are no Christians. Every corner is filled with masses and divine
services sheer idolatry.
77. But you will say: “By your
doctrine you will suppress all the cloisters and other institutions, and give
occasion for all occupants to leave them speedily, and to forsake their
positions.” I reply: These are not my words, nor my doctrine. You can see that.
Go to Paul, Christ, God, about the matter. Ask them why they denounce these
institutions, these practices. Among the children of
78. Mark how Paul guards either
alternative, purposing to keep us squarely in the middle track. He says, “There
can be neither Jew nor Greek,” etc. Should a Jew, with reference to this
subject, say, “If being a Jew avails nothing before God, I will let that go and
take the opposite course; I will become a Greek” should he think thus, he finds
Paul meeting him on the other side. “No,” Paul says, “to be a Greek avails
nothing either.” Should the Greek conclude “I will no longer be a Greek, I will
become a Jew,” Paul says, “No, it avails nothing to be a Jew.” Does the woman
say, “Would I were a man since it avails not to be a woman,” and does the bound
say, “Would I were free since bondage avails not,” Paul meets them with, “To be
male or female, bond or free, serves not.” What, then, does avail? Just to turn
not to either side, but to pass over, pass above, Jew and Greek, bond and free,
male and female, into faith and Christ. The way of the Jew, the Greek, are
earthly ways; the way of faith is the heavenly way. Paul says also ( 1 Corinthians 7:18): “Was any man called being
circumcised? Let him not become uncircumcised. Hath any been called in
uncircumcision? Let him not be circumcised.” What is this but teaching that on
one hand a Jew should not say, “Circumcision profiting nothing, uncircumcision
must avail, and I will now obtain righteousness thereby,” and on the other hand
the Gentile must not declare, “Uncircumcision profiting nothing, if I would be
saved I must be circumcised.” “No,” Paul says, “neither proceeding is right”;
and then he concludes ( 1 Corinthians 7:19):
“Circumcision is nothing, and uncircumcision is nothing; but the keeping of the
commandments of God.” In other words, First believe in
Christ. Believing, the commandments of God will be honored. First be righteous
and saved; then, be circumcised or uncircumcised, Jew or Greek, male or female,
bond or free, do what you will, the efficacy is the same.
79. In like manner, a nun, priest or
monk should not say: “My state avails nothing, I will
leave it and become a layman.” No, Paul says, to be a layman also avails
nothing. On the other hand, if the layman says: “O, that I were a priest, monk
or nun, for my state as a layman is a secular, unsaved one,” Paul says, no, the
state of a monk, nun or priest likewise avails nothing. It is as secular and
unsaved as that of a layman. What, then, does avail? To
ascend above yourself, above layman, above monk and nun, above the spiritual
and the secular states. To believe in Christ and do to your neighbor as
you believe Christ did to you, is the only true way to godliness and salvation.
There is none other.
80. By way of a crude illustration:
Suppose a lad learning the trade of shoemaking were to engage with a master
foolish and knavish enough to teach him that such trade is the medium for
obtaining righteousness and salvation; and suppose the boy were to believe him
and to prosecute his trade under the impression that he will surely be saved
thereby, and only so can he be saved, and were to forsake faith, love and all
other means of salvation how would you look at the case? Would you not pity the
boy? Would not the master incur your displeasure? Now, how would you help the
boy? Would you say: “My dear son, the trade of shoemaking does not render you righteous. It avails nothing in heaven. You must become a
tailor”? That would be but to lead him from one hell to another. You would be
just about as godly as that master. Just so do they do who advise a priest to
become a monk, or a monk to enter some more difficult order.
They thus cast souls and consciences from one frying-pan into another. The way
to help the boy is to say to him: “My dear son, neither shoemaking nor
tailoring counts in this matter. You must believe in Christ and then treat your
neighbor as you believe Christ has treated you. Then you may be a shoemaker, a
tailor, as you please.” Now you have liberated his soul. Now his conscience
will have joy and peace. He will thank God and you. He will not need to abandon
his trade; no, he may follow it with more pleasure and freedom than before. Christ
does not release our hands from labor, our persons from office, our bodies from
position or rank. He redeems the soul from a false experience and the
conscience from a false faith. He is a redeemer of consciences; a bishop of
souls, as Peter says ( 1 Peter 2:25). Yet he permits
our hands to continue their labors; he allows us to retain our offices and
positions.
81. So, too, do thou, O priest, monk
or nun. Believe not those who teach you that your position, your rank, is a
means whereby to become righteous and be saved. They are but blind leaders of
the blind; messengers of the devil and murderers of souls. Learn first that the
true way is to believe in Christ and to serve your neighbor. Then remain
steadfast where you are.
82. You will say, “But I took
clerical orders because I wanted to be righteous and to be saved thereby. Otherwise
I would not have taken the step. I believe not one in a thousand entered this
station with any other intention. If people knew your teaching to be true,
certainly no one would enter the clerical ranks, and in thirty years’ time
every cloister and similar institution would pass of itself, needing not to be
destroyed.” I answer: Think you, then, that Christ spoke irresponsibly or
foolishly when he said the false Christs would deceive many, even the elect if
it were possible ( Matthew 24:24)? Peter also prophesies ( 2
Peter 2:2) that many shall follow these damnable sects. Is it
astonishing that Christ spoke the truth? Will you believe the inventions
of your own mind rather than the words of Christ?
83. Mark you, then, where the
clerical state is not made use of to further faith and love in the way
mentioned, I would, not only that my doctrines should be the means of
destroying the cloisters and other institutions, but I would they already lay
in ashes. If you can, through the doctrine of faith, liberate your conscience
and your soul and at the same time make use of your clerical state, not as a
supposed means of obtaining righteousness and eternal life, but as a medium for
exercising your faith over your body, and for serving your neighbor if you can
do thus, then remain in your order; you need not to flee from it. But if you
cannot do this, if your conscience remains captive, it were
better you tore your caps and pates, forsook your masses and prayers forever
and became a swineherd if you could not do better. For nothing in heaven or on
earth should keep us from liberating our souls, from freeing our consciences.
84. Should one reproach you as an
apostate, a turn-coat, a vagabond monk, endure it, thinking of Christ’s words (
Matthew 7:3) about one with a beam in his eye rebuking another with a mote in
his. You are an apostate from men, they from God; you forsook men for God, they forsook God for themselves and for men.
85. Be
careful, however, not to deceive yourself and forsake your position from wrong
motives. Your old Adam nature is very ready to adorn itself, and will take a
yard if you allow it a finger-breadth. You may deceive men, but you cannot God.
If you leave your station merely for the purpose of a free life, and to be
liberated from your order, and not solely because you seek to liberate your
conscience, you have not followed my teaching. I have not thus advised you.
This I desire you to understand. According to the doctrine you can remain in
your orders and maintain a liberated conscience. Recall the illustration of the
boy shoemaker I gave you. But, if you are so weak that you cannot maintain a
free conscience, it is better to be far from your order.
86. In short, one of two things is
offered: you must either cast aside your theory or you must get out of the
order altogether. Faith will not tolerate the idea of your obtaining righteousness
and salvation by the religious life of your order or position. But since faith
tolerates the order, it is better to forsake the idea than the order. Otherwise,
later the remorse of conscience, because of the forsaken order (if the idea is
not dead) might equal a desire of having remained in the order. Aim must be
directed solely at the head of the serpent the false idea. With that disposed
of, with men divested of the idea of righteousness and eternal life attainable
through works and orders, all danger and dread would be dissipated.
87. The serpent protects her head
with extreme care. Christ teaches us to be likewise careful of our heads where
he says ( Matthew 10:16), “Be ye wise as serpents, and
harmless as doves.” The serpent will expose all the rest of her anatomy, will
risk all, to preserve her head, wherein is her life. We should likewise be
careful of our head faith and risk all for it, whatever the consequences, for
in that is our life. The evil spirit seeks to destroy faith by its showy orders
and stations. Further, when we bruise the head of the serpent, when we destroy
our own ideas, which are our false faith resting upon
works, all else is harmless to us. Christ called the Pharisees a generation of
vipers ( Matthew 12:13) because of their tenacious
adherence to their works and their opinions. Were we to secure our heads as do
serpents, and were we as wise in our ways as are the children of the world in
theirs, the simplicity of the dove would naturally follow; we would embrace no
external works, positions or orders.
88. The greatest fault, however, is
not that of Pilate, but of Caiaphas who delivered Christ into Pilate’s hands. Caiaphas
represents the Pope, the bishops, and the doctors of the high schools, whose
duty as shepherds is to prevent destruction, yet who, like wolves, themselves
devour the sheep. While they should preserve the faith, they exterminate it.
Not only do they permit the rise of orders and stations, but they institute
these things. They establish and exalt them. They repose the head of the
serpent upon silken pillows and feed her to fullness. They have introduced into
the world two principles and inculcated them into men’s hearts to the extent of
making it impossible for the Christian faith to live. One is, “The clerical
state represents perfection.” By this claim they have effected
such disparity between themselves and ordinary Christians that almost
exclusively they have been regarded the Christians, and the common people
unworthy, even reprobate, domestics Thus they have commanded everybody’s gaze
and attention. All men have come flocking into the order, desiring to be
perfect and scorning as unprofitable the common walks of life; until they have
come to think that no one can become righteous and be saved unless he embraces
a clerical order.
89. Thus faith has been neglected
for works and orders, as if on these depend not only our righteousness and
salvation, but the perfection of our character. The fact is, however, all
depends on faith. By faith alone do we attain righteousness and perfection. What a banner the infernal Satan hoisted at this
point! With the introduction and establishment of the doctrine of works he
unquestionably scaled the citadel of Christianity. Blindly the frantic
multitude ever goes on about perfection, knowing nothing whatever of piety
even, not to mention perfection, and thinking to become perfect by works and
orders.
90. Further, they have left an ample
loophole for themselves by saying: “Actual perfection and a state of perfection
are different things. Man may be in a state of perfection and yet not be
perfect. That is, he may be a clergyman and still not be holy. They of the
clerical order generally, are in a state of perfection, yet none of them have
become perfect.” The clergy also quote St. Thomas of Aquin, who teaches that
perfection is not necessary; that it is sufficient to be in a state of
perfection and looking toward that end. Therefore the multitude today accepts
the principle that one may occupy a perfect state and not be perfect; and that
perfection is not necessary only the striving for it. Blind, frantic, foolish
and mad, emphatically so, are the people. Do we not all know that a monk may
wear a cap and pate and at the same time be a rogue at
heart? In a state of perfection, he is yet not perfect. A “state of perfection”
now means monk, cap and pate. But let these erring teachers lead the blind.
Christ says they are blind leaders of the blind. If St. Thomas Aquinas was holy
which I doubt he surely attained his holiness in an extraordinary way, judging
from his pernicious and poisonous doctrines.
91. The other principle of the
Papists is: “The Gospel consists of two things, “consilia et praecepta,”
counsels and commandments. In the entire Gospel Christ has presented but one
counsel chastity; and this may be observed as well in the laical state by any
individual having sufficient grace. But the clerical order has instituted
twelve counsels in the Gospel, proceeding according to their own pleasure with
reference to the Gospel. They have made a division of the world into two
classes, their own lives to be directed by the counsels and the lives of the
laity by the commandments. They have assumed to live superior to the
commandments of God. Consequently, the life of the ordinary Christian, the life
of faith, has become repulsive. All men gaze after the clerical ranks, despise
the commandments and run after the counsels.
92. In the end they find the
counsels to be human laws relating to clothing and pates, to meats, to singing
and reading, and so on. Thereupon neglect of the commandments of God follows
neglect of faith; both are exterminated and forgotten. Today to be perfect and
to live according to the counsels is to put on black or white or gray or marked
caps; to bawl in the churches; to shave the head; to eat no eggs, meat or
butter, but at the same time to fare sumptuously and to live an idle,
extravagant life.
93. Such a result, mark you, Satan
has desired to accomplish through the two principles mentioned. The first exterminates
faith and the whole New Testament, Christ included. The second destroys the
commandments and the entire Old Testament, with Moses. The people who teach
these principles are they concerning whom all Scripture testifies that in the
end of the world they shall reign under Antichrist. Two principles more
pernicious and virulent were never advanced on earth principles that so
speedily and forcibly expel from the knowledge of the world the entire
Scriptures of God, until none know what commandment or Gospel is. The Gospel
does not present commandments; it shows the impossibility of fulfilling them,
and teaches faith in Christ, through which they are fulfilled. I would that all
the cloisters were supplied with ministers who preach the true doctrine of
faith, or else that the cloisters were laid in ashes. For there is no medium
condition, as there is with the laity; the layman does not regard the works of
his station as productive of righteousness and salvation. The clergy, however,
cannot sustain themselves without that false doctrine. There is no alternative;
right or wrong they must put their trust in their works. Now, let this suffice
here in the matter of the sects. Alas, that their corruption warrants so much
comment. I hardly know if it will be of use that we understand again the plain
words of Paul: “And if ye are Christ’s, then are ye Abraham’s seed, heirs
according to the promise.”
94. How is it that all who put on
Christ, who are his, are in consequence the seed and the heirs of Abraham when
perhaps they are not of Jewish descent? It is clear enough from the explanation
of the preceding verses that all who, through baptism and faith, put on Christ
are his and he is theirs. Now, being all one in Christ and one with him
spiritually, not bodily they must be all that Christ is and possess all he
possesses. Christ being Abraham’s seed, they must through him also be Abraham’s
spiritual seed. In the same manner in which they possess Christ are they
Abraham’s seed. They possess Christ not bodily, in flesh and blood; but
spiritually, in faith. Hence they are not bodily, but spiritually, his seed.
95. Note here, the apostle ascribes
to Abraham three kinds of seed. First, there are those only physically his
children, having in him a flesh-and-blood origin, merely by the law of nature. With
them God has no more dealing than with the heathen, as illustrated in the case
of Ishmael. Although of Abraham’s flesh and blood, even his first-born son,
Ishmael nevertheless was not in the Scriptures reckoned among Abraham’s
children. Again, Esau was Isaac’s natural son, and Abraham’s flesh and blood. Later
many of
BELIEVERS
THE TRUE SEED OF ABRAHAM.
96. Second, there are those both
physically and spiritually Abraham’s children, having not only the flesh and
blood but the spirit and faith of Abraham Isaac, Jacob, the patriarchs, the
prophets and all the blessed of the people of
97. Third, there are those who have
not a flesh-and-blood origin in Abraham, but possess his spiritual character
his faith in Christ his seed. This class is represented by ourselves
and all gentiles who are Christians in the true faith. While unbelief is
powerful enough to separate even natural flesh-and-blood children from
Abraham’s relationship, until the Scriptures do not recognize them as Abraham’s
seed and the children of God; on the other hand, faith is more powerful, even
unto constituting them true seed of Abraham who are not of his flesh and blood
but who merely have the faith of Abraham, partaking of his spiritual character.
Concerning this matter
98. If the nations are to receive
this blessing they must become like the seed of Abraham. Abraham and his seed
have naught but the blessing. If the inheritance, the chief good, the blessing,
is possessed alike by Abraham’s seed and by all the nations of earth, all must
alike be reckoned heirs, seed and children of Abraham, whether deriving
physical existence from him or not. Therefore, the conclusion is that Abraham’s
seed are only the believers. In the Scriptures believers are reckoned as his
seed. To this inference are we forced by God’s promise that Abraham’s seed
shall be blessed and shall be a blessing to others. According
to the words of the promise, the blessing must be to all who are seed and heirs
of Abraham. Now, no one is blessed unless he believes. The unbeliever remains
under the curse. Well may Paul, then, call the spiritual seed of Abraham the
seed of the promise ( Romans 4:13 and Romans 9:8). That
is, they are not the seed of the flesh, but of faith. They are so designated in
the promise. He says ( Romans 9:8): “It is not the
children of the flesh that are children of God; but the children of the promise
are reckoned for a seed.” With this statement accords John 1:13: “Who were
born, not of blood, nor of the will of the flesh, nor of the will of man, but
of God.”
99. Now you understand the apostle’s
meaning here when he says, “If ye are Christ’s, then are ye Abraham’s seed,
heirs according to promise.” In other words: “Ye are not the natural seed of
Abraham. That would profit you nothing; it profits no one. But ye are his
promised seed. Upon that all efficacy depends.” Abraham has no seed other than
the promised blessed seed God grant these whether or no of flesh-and-blood
origin in him. We must understand Abraham’s seed in a scriptural, not in a
natural, sense. The Scriptures regard not natural origin. They recognize alike
all who are blessed and who believe, whether natural seed or not. Yet God
foresaw there would undoubtedly be children of the blessing among the natural
seed; not children in consequence of their nature, but for the sake of election
through grace.
100. You must properly comprehend
the phrase “Abraham’s seed and heirs” in the light of the preceding epistle, as
opposed to self-righteousness, recognizing that righteousness is not obtained
by works, but must precede and induce them. The heir does not work to obtain
the inheritance. He does not seek the inheritance as a reward. He already
possesses it, and appropriates it with his works. Likewise the believer is
already righteous and just, and saved besides, without works through the grace
conferred by faith. The works performed subsequent to believing are but the
exercise of his inheritance.
101. Further, in believing, you must
feel yourself an heir. You must confidently regard yourself a child of God. If
you doubt on this point, you are not a child; you are not an heir; you do not
rightly believe. You must not doubt your heirship, whether in life or death. What
is the Christian life but the beginning of eternal life? However, at your least
intimation that you are a child of God, your acknowledgement of your faith,
Caiaphas, as if doing God great service, will rend his garments and exclaim
over you “He blasphemeth God!” And all will say with him: “He is worthy of
death. We have a law, and according to this law he shall die. He has made
himself a child of God. Crucify him! Crucify him! He is a heretic and a
deceiver.” (See John 19:7,15.) Look for this to be
said of you; prepare for it. For so it must be.
EPIPHANY
ISAIAH 60:1-6
ISAIAH
60:1-6.
Arise,
shine; for thy light is come, and the glory of Jehovah is risen
upon thee. or, behold, darkness shall cover the earth,
and gross darkness the peoples; but Jehovah will arise upon thee, and his glory
shall be seen upon thee. And nations shall come to thy light, and kings to the
brightness of thy rising. Lift up thine eyes round about, and see; they all
gather themselves together, they come to thee; thy sons shall come from far,
and thy daughters shall be carried in the arms. Then thou shalt see and be
radiant, and thy heart shall thrill and be enlarged; because the abundance of
the sea shall be turned unto thee, the wealth of the nations shall come unto
thee. The multitude of camels’ shall cover thee, the dromedaries of Midian and
Ephah; all they from
THE CONVERSION OF THE HEATHEN
1. This epistle lesson is an
exhortation to faith. It also proclaims the future world-wide preaching of the
Gospel and the gathering of Christians from all nations. The prophecy is
clearly intelligible and requires but little explanation.
2. The reference to the Gospel as a
light, a brightness, a glory of the risen Jehovah,
implies a distinction between the light of the Gospel and that of the Law. This
distinction should be carefully marked, to avoid confounding the Gospel and the
Law and terming “Gospel” what is Law and “Law” what is Gospel. In the Advent
and the preceding epistle lessons we found the Gospel to be a proclamation of
life, a doctrine of grace, a joy-giving light, promising and presenting Christ
with all his blessings. But the Law is a proclamation of death, a doctrine of
wrath, a sorrow-yielding light, for it reveals our sins, demanding a
righteousness we cannot produce. The conscience, recognizing that it deserves
death and eternal wrath, is filled with sorrow and unrest. But this prophecy of
Isaiah touches the wretched conscience in a cheering way. It reanimates it,
fills it with joy and liberates it from the Law and from sin.
3. So we may designate the two
lights as the light of the Lord and the light of the servant. 2 Corinthians
3:13. The light of the Lord arose in Christ, and the light of the servant in
Moses. Aaron and the children of
“Arise, shine; for thy light is come.”
4. Plainly the injunction is
addressed to one not risen, one who lies sleeping or
is dead. I think Paul refers to this passage when he says (
Ephesians 5:14): “Wherefore he saith, Awake, thou that sleepest, and
arise from the dead, and Christ shall shine upon thee.” Undoubtedly, Christ is
the light of which Isaiah here speaks, and which, through the Gospel, shines in
all the world, enlightening those who rise who desire
him. That
5. Now, who are the sleepers and the
dead? Unquestionably, all who are under the Law. They
are dead because of sin. Particularly are they dead who disregard the Law and
live independently of restraint. The selfrighteous, who recognize not their
wants and defects, are the sleepers. Both classes have little regard for the
Gospel. They remain sleeping and continually die. The Spirit must awake them to
recognition and acknowledge the light. But the third class, they who feel the
power of the Law and the torments of the conscience, thirst after grace and
sigh for the Gospel. They rest not until it comes and is given them. Then they
proclaim it. Isaiah is one of these. In such manner do the sleepers and the
dead awake and receive the Gospel light.
6. So Isaiah says, in effect:
“Permit yourself to be enlightened; or, Let there be light. Allow the light to
fall upon you. Thou dead one, crawl not into the grave of thy filthy life that
is, cease to love and to follow thine evil course of conduct that the light of
the Gospel may fall upon thee and abide in thee. And thou sleeper, awake! Seek
not the bed of careless and lethargic security, and of presumptuous reliance
upon thine own selfrighteousness. Let the true light have some claim upon
thee.” It is necessary frequently to admonish both classes. The great hindrance
of the class represented by the dead is an unrestrained life; and a secure
selfrighteousness will scarcely allow the sleeping class to recognize and
accept the blissful light of the Gospel.
7. Why does Isaiah say “thy light”
when God’s light is meant, as will later appear? I answer, it is at the same
time God’s light and
8. Undoubtedly the prophecies of
Isaiah, and of the other prophets, concerning Christ almost universally have
origin in the promise God made to Abraham ( Genesis
22:18), “In thy seed shall all the nations of the earth be blessed.” These
words clearly indicate that Christ, the seed of Abraham, is to be made known in
all the world. For Christ to accomplish this in person
was impossible; it must be done through the instrumentality of preaching. Not
only was it necessary to proclaim the Gospel, but also to explain the character
of the preaching to show it a proclamation of blessings and of grace, intended
for the blessing of the whole world. There is evident, too, the conclusion that
the seed of Abraham is true man as well as God; that he must be born of a
virgin; that his kingdom cannot be temporal or of this world; and that he must
die and shortly rise from the dead to Lordship over all creatures. All this
apparently is briefly but explicitly concluded in this divine promise. Did time
admit, it were easy to trace, in a way comprehensible
to any man, the source of the prophecies to this fountain-head promise. Hence,
Abraham laughed in his heart when the promise was made to him ( Genesis 17:17), for he understood it. Christ indicates as
much where he says concerning the patriarch’s feeling ( John
8:56,) “Your father Abraham rejoiced to see my day; and he saw it, and was
glad.”
“And the glory of Jehovah is risen upon thee.”
9. We have frequently spoken of the
little word “glory.” It means honor, brightness, splendor.
The Gospel is simply a grand report, a noble cry, having origin in a glorious
reality; it is not a mere empty proclamation. A glorious being is to be
compared to a sun or a light. The sun is a fountain of light, so to speak, and
its luster is the glory, the diffusion, the distinction of that light. The
luster may be called the natural expression of the sun, the sole medium whereby
the sun is recognized in the world through which it is diffused. Similarly, the
glory of an individual is the fountain, the sun, the foundation, of his
glorious reputation. His reputation is the luster of his glory. It is the
medium whereby he is proclaimed, extolled, recognized as glorious. This much,
you will perceive, is implied in the word “glory” honor, renown, brilliancy.
10. Thus the Gospel is God’s glory
and our light. It is our light in that it reveals to us God, ourselves and all
else. It is God’s glory in that it is the medium whereby his work all his
glorious doings are proclaimed, extolled, recognized and honored in the whole
world.
11. But, carrying the analogy to a
finer point, it might be necessary to say that the Gospel is not the actual
brightness of the light, nor is it the light itself. It is the rising of the
brightness, the approach of the light. It is simply a manifestation of the
light and brightness which existed from eternity. As said in John 1:4, “In him
was life; and the life was the light of men.” The light did not arise, nor was
it openly manifested, except through the Gospel. Therefore, the Gospel is an
expression, a cry, of divine brightness and glory. The Scriptures, in Psalm
29:3, in Psalm 68:33 and often elsewhere, call it the voice of God. It is
called “Gospel” good message because it reveals and proclaims divine blessings,
divine glory and divine honor or brightness. “The heavens declare the glory of
God; and the firmament showeth his handiwork.” Psalm 19:1. And what do we
understand by proclaiming and revealing, except the proclaiming of the Gospel
through the heavens the preaching of it by the apostles? What is the
brightness, the work, of God but the great and glorious riches of his goodness
and grace poured out upon us? Paul says ( Titus 2:11),
“The grace of God hath appeared, bringing salvation to all men.” How has it
appeared? Through the preaching of the Gospel. Such
seems to be the import of the words of Isaiah, “Thy light is come, and the
glory of Jehovah is risen upon thee.” That is, the
light and glory of God are revealed are preached to you. Christ is the light
and the glory, according to the words, “And the glory of Jehovah is risen upon
thee,” or is revealed. Again, verse 20 of this chapter,
“Jehovah will be thine everlasting light.”
12. Now, the light and the glory are
God himself. For Christ says ( John 8:12), “I am the
light.” We heard before, in the epistle for Christmas, that Christ is the
effulgence of divine glory. Plainly, then, Isaiah is not here speaking of the
rising of Christ in the sense of his coming birth. He refers to the rising of
the Gospel after Christ’s ascension. Through the Gospel Christ is spiritually
risen and glorified in the hearts of all believers, bringing them salvation. The
Scriptures make more frequent reference to his rising in this sense than they
do to the birth of Christ. The Gospel is the important feature. On account of
it was Christ born. Upon it Paul bases his teaching. He says that God
beforetime promised the Gospel concerning his Son, through his prophets, in the
holy Scriptures.
13. We learn from our text here what
the Gospel is and what is its message. It is the coming of light, the rising of
divine glory. It speaks only of divine glory, divine honor and fame. It exalts
only the work of God his goodness and grace toward us. It teaches the necessity
of our receiving God’s work for us, his grace and goodness, even God himself,
if we would secure salvation. The Gospel produces in us a twofold effect.
First, it rejects our natural reason, our human light. It conclusively shows
them to be mere darkness. Had we within ourselves light instead of darkness, it
would not be necessary for God to send the light to rise upon us. Light
enlightens, not light, but darkness. This epistle lesson forcibly expels and
severely condemns all natural wisdom, all human reason, heathen arts and the
doctrines and laws of man. Conclusively, these are absolute darkness, since it
is necessary for the light to come. So we should guard against all human
doctrines and the conceits of reason as darkness rejected and condemned by God,
and should wake and arise to behold only this light, to follow it alone.
14. Second, the Gospel casts down
all the glory of and pride in our own works, our efforts, our
free will. We cannot draw comfort nor derive honor from these. On the contrary,
they but contribute to our shame in the sight of God. If there were in
ourselves anything worthy of honor and glory, vainly would the divine honor and
glory rise upon us. Since the latter are called for,
clearly there is in us nothing but what is productive of our shame. Paul says
on this point ( Romans 3:23), “All have sinned, and
fall short of the glory of God.” In other words, “Men may, it is true, have
their own nature and their self-righteousness, and from these derive temporal
honor, praise and glory before their fellows, as if not sinners. But before God
they are sinful, destitute of divine glory and unable to boast possession of
him and his blessings.”
15. Now, no one can be saved unless
he have within himself the glory of God and be able to comfort himself solely
with God and his blessings, and to glory in these. “He that glorieth, let him
glory in the Lord.” Jeremiah 9:24, and 2 Corinthians 10:17. Such is the rising
of divine glory. So the Gospel condemns all our efforts and exalts only the
goodness and the grace of God in other words, God himself. It permits us to
console ourselves only with him and to glory in no other. As Psalm 144:15 has
it, “Happy is the people whose God is Jehovah.” No one else is called happy.
Accordingly it follows here in Isaiah:
“For, behold, darkness shall cover the earth,
and gross darkness the peoples; but Jehovah will arise upon thee, and his glory
shall be seen upon thee.”
16. Here the prophet clearly implies
that wherever Christ is not, there darkness exists, whatever the appearance of
brilliance. Nor does he allow the medium devised by the high schools, which say
that between darkness and Christ exists the light of nature and of human
reason. They ascribe darkness only to the grossly wicked and the weak-minded. They
highly value this mediatory light, claiming it is a sufficient preparation for
the light of Christ, and that although it is darkness in comparison to the
light of Christ, yet it is in itself light. They do not perceive how far they
err in imagining themselves enlightened. Usually the most erroneous of the
schools are the most rational. “The sons of this world are for their own
generation wiser than the sons of the light,” as Christ says in Luke 16:8. Yet
they of the schools are not nearer the true light than are others. Rather they
are farther from it. This could not be if the light of reason were helpful in
obtaining the true light. Devils are wiser, more artful and crafty, than men;
yet they are not therefore better. No, that kind of light is always at enmity
with the true light. As Paul tells us ( Romans 8:7):
“The mind of the flesh is enmity against God; for it is not subject to the law
of God, neither indeed can it be.”
17. Therefore, God knew of no better
way to deal with the pernicious light of reason than utterly to condemn and
obscure it. Paul says ( Corinthians 1:19-20): “For it
is written, I will destroy the wisdom of the wise, and will bring to nothing
the understanding of the prudent... Hath not God made foolish the wisdom of
this world?” In this same chapter Isaiah 1:19, we have: “The sun shall be no
more thy light by day; neither for brightness shall the moon give light unto
thee: but Jehovah will be unto thee an everlasting light, and thy God thy
glory.” What is this but a rejection of all temporal wisdom? Away
with babbling about natural light. Give close heed to the words of
Isaiah and to other Scriptures which teach us to flee from the light of reason
as from darkness and from an enemy of the true light. Human reason is the light
which teaches the Jews, and all tyrants, to persecute and torture Christ and
his saints, and which cannot, even to this day, endure the true light. Human
reason always claims to be in the right and to be light, when really it is
darkness and condemned by the true light. Being condemned, in its rage it
instigates all forms of evil.
18. But the weak-minded may ask:
“How can it be that all natural reason teaches is
darkness? Plainly, three and two are five, are they not? Again, if a man make a
coat, is he not wise to make it of cloth, or foolish to make it of paper? Is he not wise who marries a godly woman, and he foolish who
marries a godless one? And are there not similar instances innumerable in human
affairs? Never can you persuade me that all natural reason is darkness. Even
Christ implies that it is light, when he says ( Matthew
7:24 and 26): ‘Every one therefore that heareth these words of mine, and doeth
them, shall be likened unto a wise man, who built his house upon the rock... And
every one that heareth these words of mine, and doeth them not, shall be
likened unto a foolish man, who built his house upon the sand.’ Now, if the
builder upon the rock is in darkness, who builds wisely? Again, Christ says of
the unjust steward who had wasted his lord’s goods that he acted wisely in
taking the course he did in regard to his master’s debtors. Luke 16:8. And Paul
reminds the Corinthians ( Corinthians 11:5, 14-15)
that nature teaches us a woman should not, in the church, pray with uncovered
head.”
19. I answer: This is all true, but
it is necessary to make a distinction between God and men, between spiritual
and temporal things. In earthly, human affairs man’s judgment suffices. For
these things, he needs no light but that of reason. Hence God does not in the
Scriptures teach us how to build houses, to make clothing, to marry, to wage
war, to sail the seas, and so on. For these, our natural light is sufficient.
But in divine things, the things concerning God, and in which we must conduct
ourselves acceptably with him and must secure happiness for ourselves, human
nature is absolutely blind, staring stone-blind, unable to recognize in the slightest
degree what these things are. Natural reason presumptuously plunges into them
like a blind horse. But all its conclusions are, as certainly as God lives,
false and erroneous. In this capacity it proceeds like a man who builds on sand, or one who would use cobwebs for garments. Isaiah
59:6. It employs sand for meal in making bread. It sows wind and reaps the
whirlwind, as Hosea 8:7 has it. It measures the atmosphere with a spoon,
carries light into the cellar upon a tray, weighs
flames in a balance, performing all manner of perverted nonsense ever known or
possible to be devised. For all its efforts are designed as
service to God and they must utterly fail.
20. Ask nature what is necessary to
please God and to be saved, and it replies: “Truly, you must build churches,
cast bells, institute masses, observe vigils, make chalices, pyxes, images and
ornaments; must burn candles, pray so long a time, fast in honor of St.
Catharine, become a priest or a monk, go to Rome and to St. Jacob, wear
hair-shirts, torture yourself, and so on. Such are good works and true ways to
salvation.” But if you ask for proof that these things are acceptable with God,
reason is unable to give any other reply than that it thinks them acceptable. This
doctrine is sheer imagination; more, it is gloom, it is darkness. It is what
Isaiah refers to as “darkness” and “gross darkness.” Into it must fall all who
do not accept the divine light. It is impossible for them to do anything that
shall be right in the sight of God.
21. Nothing is more offensive to God
than the presumption that gross darkness is light, and the protest that it is
darkness. It persecutes or puts to death all who
defend the truth at this vital point. It cannot tolerate the true light. From
that error arises all idolatry. The Jews had their Baal, their Moloch,
Ashtaroth, Camon Peor and numberless idols of the sort. Jeremiah tells them ( Jeremiah 2:28), “According to the number of thy cities are
thy gods”; and Hosea says ( Hosea 10:1), “According to the abundance of his
fruit he hath multiplied his altars”; and again Isaiah ( Isaiah 2:8), “Their
land also is full of idols.”
22. All this the Jews meant only for
divine service. They presumed thereby to serve the true God. Consequently the
prophets who denounced their conduct were slain by them as destroyers of the
divine service and blasphemers against God. But their services of God were
instituted according to the dictates of human nature and not according to God’s
commands. In the true service of God, he himself will be the light and accepts
only the worship he has instituted and commanded. We read ( Leviticus 10:2) how
Nabad and Abihu, sons of Aaron, were consumed by fire at the altar even though
they were God-ordained priests and had transgressed no farther than to put
strange, or unconsecrated, fire into their censers; a thing, however, not in
accordance with the commandment of God. And just as little will God tolerate us
when we style as divine service what he has not so appointed, and when we
recognize it as such. What else does he who presumes so to do, but make of God
an idol? He imagines him to be of his opinion, and forms in his mind his own
God, presuming that God must be delighted with anything he devises. Such a
proceeding is but changing God’s will and perverting his design to accord with
our will and our design. It is mocking God and regarding him as man of straw, a
specter or wooden image, to be changed and fashioned at our pleasure. This is a
thing God will by no means allow. He will not permit us to make of him an image
an idol; the first commandment makes that plain. Nor will he allow us to misuse
his name, as the second commandment clearly shows. And both commandments are
just and right. Hence it is impossible for us to please God thus, according to
the dictates of nature. Indeed, such conduct is in the highest degree presumptuous, and of all things the most offensive to God.
THE TRUE LIGHT
23. Recognizing this distinction
concerning the things of God and man, there can be no difficulty in discerning
between the true light and the false. Whatever is not commanded of God is to be
most carefully avoided, though ordained of angels or saints. For the most part,
the laws of the Pope and the orders of the ecclesiasts must be false. For in
the main they are but human devices relating to outward works not commanded of
God. Idolatry is more prevalent in the world today than it was in the Jews’
time. Men presume to serve God in this humanly-appointed way, notwithstanding
it is wholly wrong.
24. Divine light teaches us to trust
in God, to believe in him, to leave all to him, to submit readily to his
workings, to accept whatever in his providence may present, bearing all and
performing every duty, and to serve our neighbor throughout life. With such
faith there is no difference in works; all works are alike. Having faith, well
may we serve God in erecting buildings, in planting and threshing, in
performing any sort of external works. These things
are the proper expression of faith, of divine light. God regards them as service
to him, as devotional conduct. So little, however, does human nature, man’s
reason, know of the truth, that it proceeds to condemn this faith as error and heresy. It accepts the works it beholds in the beloved
saints and the orders, but is unable and unwilling to recognize those works as
wrought under the influence of the divine light the faith they condemn. Thus
they make of the examples of the saints idols for themselves, and irrevocably
persist in their blindness and idolatry. Hence Solomon gives the wholesome
instruction ( Proverbs 3:5), “Lean not upon thine own
understanding”; again ( Proverbs 3:7), “Be not wise in thine own eyes,” which
thought Paul expresses ( Romans 12:16) as, “Be not wise in your own conceits.”
25. The introduction to the Pope’s
laws teaches this principle of relying not upon one’s own understanding. But
his object is, by these Scripture warnings to intimidate the world from
rejecting his foolish laws, the right and essential thing to do, however. His
object is to lead captive the minds of men, and to have them regard him alone
as wise and to follow him in disregard of the wisdom of God. His laws are mere
human devices and directly opposed to the doctrine of Solomon and of Paul. He
forbids everyone to think for himself, and yet abominably enforces his own
opinions in all the world. Solomon means that we are
to be taught neither of ourselves nor of any human reasoning or device, but
only of God our Lord. Whatsoever is not taught of God we are to avoid as darkness. He cannot tolerate an assistant in teaching and
doing divine things. He intends to be himself the teacher, the light, that our
faith may be pure, our understanding of divine matters clear.
26. In temporal affairs, however,
one may do differently. You may learn from the carpenter, or teach yourself,
how to construct a building; from a painter you may learn to paint; from a
shoemaker, to make shoes; from a scribe, to write. But how to serve God, how
all works become good this you must learn, not from man, but from God. God
teaches you to believe in him and to love your neighbor, in all your works. Men
teach you to work without faith and to love only yourself, forgetting God and
your neighbor.
27. Such, you perceive, is the
meaning of Isaiah where he says, “Behold, darkness shall cover the earth, and
gross darkness the peoples.” He cannot be understood as speaking of literal
darkness; the sun has continued to give its light. He has reference to a
darkness opposed to that light whereof he says, “Thy light is come,” and, “Jehovah
will arise upon thee.” Now, they upon whom Jehovah has not risen,
upon whom he has not shone, are in darkness. The darkness here meant is simply
unbelief, the darkness of human reason; just as the light represents Christ, or
faith in Christ whereby Christ dwells in the heart, as Paul says. Ephesians
3:17. Similarly, the reference here to the earth does not mean the material
earth; the material earth was not darkened through Christ. The meaning is,
earthly or worldly men; men who do not believe, do not
accept Christ through the Gospel; men who remain in their earthly conceptions,
in the natural light of reason, as Isaiah himself explains when he says:
“Gross darkness shall cover the peoples.”
28. But what is implied? Were not
men in darkness previous to the advent of Christ? If he, through the Gospel,
brought the light, how is it that darkness made its first appearance at that
time? We must remember that Isaiah is speaking only of the Jewish people. He
divides them into two classes. One class enjoys the light and the other is
overwhelmed in darkness. This was really the case. So he speaks of “the earth”
and “the peoples.” David, too, says concerning them ( Psalm
2:1-2), “Why do the nations meditate a vain thing against Jehovah and against
his anointed?” The entire people of
29. Such is the conduct of the Jews,
who have behind them the Law shining upon Christ now come. They reject its
Christ-revealing light, expecting it to shine for them upon another Christ yet
to come. Thus they are without light. Their expectation will come to naught. The
Law points to no other Christ. So Isaiah declares the earth covered with
“darkness” and even with “gross darkness.” He indicates that the wretched Jews
are not only blind, but covered with gross darkness; the light rises not upon
them. The Gospel is not preached to the Jews; they are unwilling to hear it. Christ
the light does not, through the Gospel, rise upon them. They remain covered in
their unbelief without preaching and instruction. God says on this point ( Isaiah 5:6), “I will also command the clouds that they
rain no rain upon it.” In other words, no preacher shall speak to them
concerning Christ. This condition, you see, is not merely experiencing the
darkness of unbelief; it is being covered with that darkness, hearing no
preaching whereby the light might rise. O terrible prophecy, awful example, for
all rejecters of the Gospel!
30. Yet Isaiah says, “Jehovah will
arise upon thee.” Not the entire nation was blinded. From it is derived the
better and greater portion of the Christian Church the apostles, the
evangelists and numerous saints. These are not in darkness, nor covered with
darkness. To them Jehovah was preached, and with the result that his glory is
manifest in them. Isaiah does not say merely, The
glory of Jehovah is risen upon thee, but, It “shall be seen upon thee.” Not
only was the glory of Jehovah revealed to the Church a revelation embracing
even the unbelieving Jews but it appeared to them, and they knew him and his
glory. They held these fast. Therefore the rising of the light the Gospel was
not taken from them.
31. Apparently we are to understand
Isaiah as referring in the latter part of the text to the fruits of the
preached Gospel, and in the first part to the preaching of the Gospel. The
Gospel arose, admonishing men to arise. After its advent some became so
hardened, so overwhelmed in darkness, that the light did not again arise upon
them; it was no more preached to them. But others were enlightened and
continued in that illumination. Such has ever been the case unto this day with
reference to the preaching of Christ and the Gospel. Some accept it and are
enlightened. Others the majority of them condemn it as
error and turn from it. Consequently they are overwhelmed in their unbelief.
The Gospel is no longer proclaimed to them and they are not disposed to hear
it. Truly, then, they must be concealed from the rising illumination of this
light.
32. Let no one regard this as new or
strange. The Scripture is unchangeable “Darkness shall cover the earth, and
gross darkness the peoples.” If this was true of the chosen people, the Jews,
the natural seed of Abraham, to how much greater degree may it be true of us
heathen, descendants from one of different blood and nature! We see today that
the people will permit no one to preach to them what the Pope and his followers
have condemned; they will not tolerate it. Therefore they remain covered in
their darkness. They have their own preaching wherewith they foster and conceal
their blindness. And it befalls them as they desire, as it befell the Jews.
“And nations shall come to thy light, and kings
to the brightness of thy rising.”
33. When the majority of the Jews
refused to cultivate the fruits of the Gospel and fruit essentially accompanies
the Gospel and continued in their blindness, the Gospel expanded into all the world, gathering the gentiles in place of the
blinded and fallen Jews. So says Isaiah in this verse, the accomplished
fulfillment of which renders it clear. The heathen nations embraced
Christianity and by genuine faith walked in Christ the true light. Such was the
increase of the Gospel fruit that even kings, the most exalted of earth,
humbled themselves under the faith. The revelation of these future conditions
was made that preachers might not be unduly elated over their conversion of
kings, or any other, as if they had accomplished it of themselves. God foresaw
it all and caused it to be revealed. Besides, he promised the Gospel.
34. This prophecy of Isaiah had
strong fulfillment in former times. Many of the nobility and of high standing
among the gentiles embraced Christianity. Today, however, so perverted are
these nations by the Turks and the Pope, the prophecy seems to have little
bearing. And it is a remarkable fact that even other heathen nations have been
led astray by the converted gentiles. But it is revealed that Antichrist shall
mislead the entire Christ-restored world.
35. What is the import of the
phrase, “to the brightness of thy rising”? The prophet styles Christ the glory,
or brightness, of the rising; that is, of the Gospel. For the Gospel will be
continually advanced and preached; it will ever rise to oppose human doctrines,
doctrines formerly in the highest degree dangerous to kings and holders of
lofty positions. Upon these individuals first the evil spirit seizes with his
perversions and human doctrines. Having them in his power, he can easily drag
along with them the common, illiterate people. Thus the Pope first grasped
kings and princes and then the masses. He could not have accomplished it had
the Gospel continued to rise. No such thing was wrought when the Gospel first
arose. But now it has set, and human doctrines have come up. None today walk in
God’s light.
“Lift up thine eyes round about, and see: they
all gather themselves together, they come to thee; thy sons shall come from
far, and thy daughters shall be carried in the arms.”
36. Now, the prophet is about to
enumerate the countries where gentiles are converted to the faith. From the
fact of his calling upon
37. The clause “Thy sons shall come
from far” implies spiritual children from among the heathen. The apostles Peter
and Paul allude to the heathen as far away, and to the Jews as near. “Ye that
once were far off are made nigh in the blood of Christ.” Ephesians 2:13. Again ( Ephesians 2:17), “He came and preached peace to you that
were far off, and peace to them that were nigh.” The reason for this
distinction seems to be that the Jews had the Law and the promises of God
concerning Christ, and the heathen had not. Now, it being impossible for the
heathen to be the natural children of Abraham, or of
38. Similarly, when he admonishes
39. Isaiah’s meaning seems to be:
“Look round about thee, unto the four quarters of the world. I will expand thee
into all the earth, and thy children shall dwell
everywhere.” The words of the text were designed to comfort
the first Christians at
40. The Jews thought soon to check
the efforts of the Christians, even to exterminate them. They began everywhere
the work of persecution, expulsion and slaughter, presuming it easy to root out
these poor and powerless people. Foolishly, they failed to see how they but
fanned the fire already kindled, and scattered it world-wide. Their violence
only helped to fulfill this God-directed prophecy of Isaiah against themselves.
Their persecution drove Christians into all the world
and extended the Gospel until everywhere the sons and daughters of
41. To accomplish an object with
eminent success through the instrumentality of an enemy is characteristic of
the divine hand. By the very fact of their furious attempts to exterminate the
Word and the people of God, men but destroy themselves and only further God’s
Word and his people. Therefore, it is good and profitable, to have enemies and
persecutors for the sake of the faith and the Word of God. Incalculable comfort
and benefit result. Psalm 2:1 is in point here: “Why do the nations rage, and the peoples meditate a vain thing” against Christ?
The thought is, they violently strive to exterminate Christ, and fail to see
that in so doing they but strengthen him.
42. Isaiah’s message here to his
beloved
“Then thou shalt see and be radiant, and thy
heart shall thrill and be enlarged; because the abundance of the sea shall be
turned unto thee, the wealth of the nations shall come unto thee.”
43. By “the abundance of the sea,”
we must understand, not the water of the sea itself, but the inhabitants of the
country bordering on the sea. As, for instance, we might say that the whole
Rhine is risen up, when we mean the people of the country adjacent to the
44. The people of the territory
bordering this sea, particularly those on the north, are scripturally given the
general term “gentiles.” To those on the south and to the east the Scriptures
give particular names. To the gentiles we belong, as do all on the north, or
left side, of the sea. Paul, in Timothy 1:11 and elsewhere, calls himself a
preacher and apostle to the gentiles. To this section of the country on the
north side of the sea, he preached. To it he addressed all his epistles. He did
not go south of the sea. Isaiah refers to these gentiles or nations when he
says, “The abundance of the sea shall be turned unto thee, the
wealth of the nations shall come unto thee.” “The abundance of the sea” is
synonymous with “the wealth of the nations.” Thus he shows we are not to understand
by the former expression “water” but “peoples.”
45. Again, “wealth of the nations”
does not signify their strength, or power. Of what advantage would that be to
the Church? The reference is to great multitudes. We are wont to call a large
quantity of coin “a power of money”; that is, a great pile of money. Likewise
here “wealth” of the nations means a great mass or multitude of them. Again, we
speak of the lord of a great country, one who rules over vast territory and
many peoples, as a “mighty” lord. This prophecy of Isaiah was largely fulfilled
through the instrumentality of Paul our apostle. Through his preaching “the
abundance of the sea” was converted and “the wealth of the nations” came into
the faith. The latter part of this verse is designed to explain who are the
sons and daughters that come from afar; namely, the abundance of the gentiles
on the great
46. Again, Isaiah uses the Hebrew
term “Hamon” when he speaks of the abundance of the sea. The word implies mass,
or abundance. Undoubtedly there is a connection here with the promise God made
to Abraham that he should be the father of many nations, or gentiles. For God
said ( Genesis 17:5): “Neither shall thy name any more
be called Abram, but thy name shall be Abraham; for the father of a multitude
of nations have I made thee.” God adds the first letter of the word “Hamon” to
“Abram,” making it “Abraham,” and gives us a reason for the change that Abraham
should be the father “Hamon”; that is, the father of a multitude of nations. He
says with Isaiah, in effect: He shall be the father, “Hamon,” of the sea a
father of a multitude of nations. Accordingly, Paul in his epistles urges the
statement that through faith the gentiles are the children, the seed of
Abraham, according to the promise of God. Isaiah has reference to this promise
and describes its fulfillment. At first the patriarch was called “Abram,” a
father of the high, or exalted father. Afterward he
was named “Abraham,” a father of the abundance, or multitude, of the gentiles. In
the gentiles was completed his exaltation.
47. But why does the prophet here
multiply words: “Then thou shalt see and be radiant, and thy heart shall thrill
and be enlarged”? What is implied by “see,” “being radiant,” and “the heart
thrilling and being enlarged”? These are terms of comforting promise. Hebrew
usage makes the word “see” expressive of satisfaction of mind over accomplished
desire. For instance ( Psalm 54:7), “And mine eye hath
seen my desire upon mine enemies.” That is, “I see what I have long desired for
my enemies, namely, their suppression and the perpetuation of the truth.” Again
( Psalm 37:34): “When the wicked are cut off, thou
shalt see it” “then thou shalt see what thou didst desire.” And again ( Psalm 35:21): “Yea, they opened their mouth wide against
me; they said, Aha, aha, our eye hath seen it.” In other words, “Indeed, what pleasure! We have long desired to see it.” So here we
interpret “Then thou shalt see,” etc., to mean: “You are now a poor, weak
little band. Your enemies see what they desire for you. You desire to see
yourselves great and numerous, but you may not yet. You must behold for a
little time what you do not desire to behold. Afterward you shall see and they
shall not. When the multitude of the sea shall be turned to you, then you will
see what you have long desired to behold, and your enemies shall not witness
what they have so ardently desired concerning you. You must have patience for a
time, seeing not. You must endure apparent insignificance and bear the cross.”
48. The expression is a natural one.
Our eyes are prone to turn away from what we do not wish to see; but toward the
things we desire they pleasantly and readily turn, to admire and enjoy. Hence
the proverb, “Where the heart is, the eyes turn.” We may aptly say, “He does
not see,” when we mean, “It does not please him.” Of all our members, the eyes
are the best index of the heart’s pleasure or displeasure. 49. The word
“radiant” here also implies pleasure and comfort. For it is said of one who is
successful and delighted, his countenance is radiant.
Whatever is soft is pliable and
yielding; but that which is dry, hard and rough is inflexible and suggestive of
trouble and displeasure. Isaiah’s thought is, then: “You shall see what is
pleasing to your heart, and consequently be filled with delight. Your pleasure
will make you radiant to perform your duty and to endure all things joyfully,
cheerfully and promptly, without trouble or unpleasantness.” This is the fruit
of the Spirit, the outcome of the comfort the divine promise yields. Thereby
all men are rendered mild, happy and radiant, and always content with their
circumstances.
50. In the
third place, how does the statement, “Thy heart shall thrill,” or be amazed,
accord with the thought of pleasure? Real pleasures, those so great as to
exceed our thoughts and desires, induce a thrill of amazement in their very
transcendence of our expectations. When at Peter’s preaching the Holy Spirit
fell on the gentiles on Cornelius and his company according to Luke ( Acts
10:45) they “were amazed, as many as came with Peter, because that on the
Gentiles also was poured out the gift of the Holy Spirit.” The gift was
something they did not in the least expect. Similarly, Isaiah says that
51. Fourth: “Thy heart... shall be
enlarged.” Plainly, this phrase suggests true greatness, security and freedom. These
things are the result of the comfort of the Spirit and the joy of heart
experienced when God does for us in excess of our expectations and desires. Such
is God’s way of doing, as Isaiah here teaches. And similarly Paul says ( Ephesians 3:20) that God always does “exceeding abundantly
above all that we ask or think.” And thus did God deal with this his little
flock. He permitted the small band to be persecuted and decreased until
apparently it was destitute of life and influence. But almost before one might
face about, Christianity had spread throughout the world and surpassed in
strength and influence all its enemies. This is
amazing in our eyes.
“The multitude of camels shall cover thee, the
dromedaries of Midian and Ephah; and they from
52. Having mentioned the nations
coming from the “abundance of the sea,” west of
53. In the Latin and Greek
geographies these people are called Arabs. They divide all Arabia into three
parts: Arabia Deserta, Arabia Petrea and Arabia Felix; or, desert Arabia, stony
Arabia and fertile
54. The thought of Isaiah is that
camels and dromedaries shall come out of
55. It may be asked: Is the
reference to actual camels and dromedaries? Did they bring material gold and
incense? Did the entire inhabitants of fertile Arabia really come to
56. Therefore, Isaiah’s meaning must
be: “The people of the great country Arabia shall come in vast numbers to the
faith of the Gospel, offering up themselves and all they possess their camels
and dromedaries, their gold, incense and other things.” For true Christians
will always give up themselves and all they have to serve Christ and his
followers. Note, among ourselves, the generous donations made to the Church,
and how all freely and willingly surrender self and property to Christ and his.
Paul mentions the same practice among the Philippians and the Corinthians. 2 Corinthians 8:1 ff.
57. The passage includes the
greatest, richest nations, the most numerous and powerful people, on earth the
abundance of the sea and the wealth of the nations. In respect to numbers and
power, these represent the heart of the earth’s inhabitants.
58. Finally, Isaiah says, “They
shall proclaim the praises of Jehovah.” The true, the special, work of a
Christian is to confess his sins and his shame, and to proclaim God’s grace and
work in himself. No man who fails to behold God’s
grace and this light of the Gospel, can show forth
God’s honor and praise. No man who clings to his own light, his own human
nature, who values his own works, his own efforts, can perceive the grace of
God. He continues in his old, blind dead Adam nature. He does not rise to
behold the light; he prefers to sound his own praises. Isaiah exalts the people
of wealthy
Epiphany
Matthew 2:1-12
Matthew 2:1-12
Now when Jesus was born in Bethlehem of Judaea in the
days of Herod the king, behold, there came wise men from the east to Jerusalem,
Saying, Where is he that is born King of the Jews? for we have seen his star in
the east, and are come to worship him. When Herod the king had heard these
things, he was troubled, and all
1. This Gospel harmonizes
with the Epistle and speaks of the temporal coming of the heathen to Christ, by
which their spiritual coming to Christ, mentioned in the Epistle, is signified
and commenced. It is both a terrifying and consoling Gospel: terrifying to the
great and wise, the self-satisfied and the mighty, because they all reject
Christ; consoling to the humble and despised, because to them alone Christ is
revealed.
I. THE
HISTORY OR LESSON STORY.
2. The Evangelist first
refers to Herod the king, in order to recall the prophecy of Jacob the patriarch,
who said: ”The scepter shall not depart from Judah, nor the ruler's staff from
between his feet, until Shiloh come; and unto him shall the obedience of the
peoples be.” Gen. 4, 9-10 [Gen. 49:10 - RPB]. From this prophecy is evident
that Christ must come, when the kingdom or government of the Jews is taken from
them, so that no other king or ruler from the house of
3. Now when this
foreigner had ruled over the Jews for thirty years, had taken possession of the
government, and the Jews had acquiesced therein having no hopes of getting rid
of him and thus the prophecy of Jacob was fulfilled, then the time was at hand,
then Christ came and was born under this first stranger and appeared according
to the prophecy; as though he would say: The scepter has now departed from
Judah, a stranger is ruling over my people; it is now time that I should appear
and become king; the government now belongs to me.
4. These wise men are
usually called the three Kings. As not much depends on this, we will grant this
opinion to the simple minded people. However, it is not known whether there
were two, three or more. But they certainly came from the rich country
5. Therefore these gifts
were not presented to Christ like artists paint the scenery that one offers
gold, another frankincense and the third myrrh, but they presented the gifts in
common as one man. And probably there were quite a number present, a few of
them being the leaders, just as now a prince or a city sends a few brave men as
messengers to the emperor with presents.
6. The Evangelist calls
these men wise men which means in German weissager, i. e. (predictors,
diviners); not in the same manner as the prophets predicted, but like those
whom we call wise men and wise women, who can tell people all kinds of things;
who know a great deal about the secret arts and follow adventures. The art of
such people is called magic, which is sometimes accomplished by the black arts
and the help of the devil, but not in all things as by the witches and
sorcerers. For the wise men imitate the true prophets and prophesy like the
true prophets, though not by the spirit of God. For this reason they sometimes
happen to be correct as their work is not, like that of the witches, altogether
the devil's work, but rather human reason aided by the devil.
7. Again, their
miraculous deeds are not altogether done by the devil's cunning, like the
doings of the witches, but by a combination of natural forces and the power of
the devil. Hence a magician always imitates the real natural arts. For there
are many hidden forces in nature, and he who knows how to apply them performs
miracles in the eyes of those who know no better as, for instance, the
alchemists make gold out of copper.
8. Of these secret forces
of nature Solomon knew a great deal by the spirit of God, and made good use of
this knowledge when he judged between the two women concerning the living and
the dead child, I Kings 3, 25, discovering the real mother by appealing to the
deepest feelings of nature. Again, Jacob also made use of this art when he used
the peeled rods and the flocks brought forth speckled and spotted lambs, Gen.
30,39.
9. This is a fine and a
truly natural art by which is derived all that physicians and others know about
the properties of herbs, plants, metals, stones etc. The Scriptures also
recognize this art when they make comparisons of animals, stones, trees, plants
etc. This art was especially practiced and studied among the Persians, Arabians
and in other Eastern countries, was an honorable art and made wise people.
10. But later on swine
and block-heads meddled with it, as usually happens with all arts and
doctrines, and have gone far from the truth, have confounded this noble art
with juggling and sorcery, and have tried to follow and master both. But when
they could not do this, they relinquished the real art and became jugglers and
conjurers, prophesying and doing miracles by the help of the devil, though
sometimes through the forces of nature. For the devil has retained much of this
art and at times uses it through the magicians. Thus the word magic has become
disreputable, meaning nothing else now than foretelling and doing miraculous
deeds through the evil spirit, though at times it is reliable and helps men
because natural forces, which are always reliable, are coupled with it and used
by evil spirit.
11. Hence these magi or
wise men were not kings, but men learned and experienced in this natural art
though without doubt they also practiced conjury. Even to this day men from
these eastern countries are possessed of great and various magic powers and,
when this real art ceased, being despised they brought forth sorcery and spread
it throughout the world but prior to this they relied entirely on the course of
the heavenly bodies. Thus presumptuous human reason has always mixed and
disgraced that which was good by imitation and indiscretion, attempting to ape
everything that it sees and bears. Hence false prophets imitate the true
prophets, false work-righteous saints the true saints, and the falsely learned
the truly learned. If we look at the world we will find, that the work of human
reason is but aping to imitate the good, only perverts it and thus deceives
itself and others.
12. These wise men,
therefore, were nothing else than what the philosophers were in
13. For the natural art,
which was formerly called magic but now physiology, is to learn the forces and
work of nature; as for example, that a deer with its breath through the nose
will draw a snake from the crevice in the rocks, kill and eat it and then on
account of the great heat of the poison pants for cooling streams as stated in
Ps. 42, 1. Again, that a weasel will induce a snake to come out of its hiding
place by wagging its tail before the opening to anger and excite the snake; and
then lies in wait so that, when the snake looks up after its enemy the weasel
fastens its teeth in the neck of the snake below the venomous fang and thus
killing its enemy in its own house. Such arts the wise men studied, and in them
is concealed a great deal of wisdom concerning Christ as well as the conduct of
men in life. But this art is not taught in the universities now. Hence even the
peasants know more about it than our wise men or natural masters who are not
wrongfully called natural fools, because in spite of so much labor and trouble
they have only retrograded and are the devil's mockingbirds. If we would
therefore truly interpret this Gospel we must say: The masters of nature from
the East or the naturalists from
14. Some are also
surprised that they could come such long distance in so few days, for it is
believed that they appeared the thirteenth day after Christ's birth, the
geographers state that the capital city Sheba in Arabia is a sixty days journey
from the Mediterranean sea, which is not much over three German (i. e. fifteen
English) miles from Bethlehem. But questions of this kind do not trouble me
very much, nor is it an article of faith to believe that they appeared the
thirteenth day.
15. Neither is it
necessary to hold that they came from the capital city
Whatever the
Scriptures do not reveal we do not consider an article of faith.
16. Now the thought of
the Evangelist is this: When Christ was born under Herod, the first foreign
king, and the time of the prophecy was fulfilled, this wonderful sign occurred.
He whom his own people and fellow citizens would neither seek nor acknowledge
was sought by such strangers and foreigners for many days. To him whom the
learned and the priests would not acknowledge and worship, came the wise men
and astrologers. It was indeed a great shame for the whole Jewish land and
people that Christ was born in their midst, and they should first become aware
of it through these heathen people living so far away. At least in
”Where is he that is born King of the Jews? for
we saw his star in the East, and are come to worship him.”
17. Text and
circumstances demand that we speak further about the natural philosophers or
masters of nature, because here the wise men knew by the star of the birth of a
King as they declared. It must be observed that to every man is known a certain
portion of the knowledge of nature. For instance, I know that a dog's tongue is
good in healing wounds, that a cat will catch mice even when she is not hungry,
that a hawk catches partridges etc. One individual may know more also than
others about nature either by his own experience, or through instruction. God
did not however reveal to us all the facts about nature, but only a small
portion of them. Yet human reason is inquisitive and always wants to know more
and more, and thus originated the study and investigation of nature.
18. But it is impossible
that nature could be understood by human reason after the fall of Adam, in
consequence of which it was perverted, any further than experience or divine
illumination allows. However, restless human reason will not submit and be
satisfied with this, desiring to know and see everything. For this reason it
begins to speculate and to investigate farther than is permissible, and thus despises
what experience or God has given it. And yet it never attains what it seeks
after. All study and wisdom is but error and folly. This is the reason why men,
despising or not being able to master this natural art, are divided into
numerous sects. Some have written about the earth, others about water, some
about this and others about that, so that there is no end to investigation and
the making of books. Finally when they were tired of the study of the earth,
they turned to the heavens in order to master also the nature of the heavens
and the stars, with which no one could ever have any experience. Here they were
entirely at liberty to dream, lie and deceive and to say about the innocent
heavens whatever they pleased. It is a true saying that: Those who lie about
distant countries lie as they please, because no one has had sufficient
experience to contradict.
19. So also here, because
no one can reach up into the heavens and testify from experience as to the truth
or falsity of their teachings, they lie without fear. Hence they teach that
whoever is born in this or that sign must become a gambler, whoever is born
under this or that star will become rich or wise. Again, this one must be
killed, or that one who builds, marries or makes a journey on this or that day
must fare so or so. They say, it is the nature of the stars of heaven so to
effect human beings that happen to be born at such a time. The Lord help us!
Human reason in all sincerity has come to this, because these are all great and
glaring lies, and captivating and unprofitable fables, in which reason in its
blindness finds the greatest pleasure, as it delights not so much in the truth,
as in fables and lies.
20. But finally the real
champions appeared who, disdaining to deal with child's play like this, opened
their eyes widely and began to investigate the whole world, whence it came and
whither it was going; whether it had a beginning or existed from eternity and
will continue to all eternity; whether there is a supreme Being who rules all
things etc. Here appeared the great light of nature, the heathen master, the
supreme master of all masters of nature, who now rules in Christ's stead in all
the universities viz: the great famous Aristotle, who taught and still teaches
them that a stone is heavy, that a feather is light, that water is wet and that
fire is dry; again, as a special masterpiece that the earth is above and the
heavens below, which he proves by the fact that the roots of trees and all kinds
of plants are in the ground, and the limbs grow heavenward. Now that part which
receives nourishment must always be above, and that part to which the
nourishment goes, must always be below as we observe in a human being.
Therefore man is a tree turned upside down. And thus when a feather flies
upward it goes downward, and when a stone falls it rises upward.
21. Furthermore, when he
speaks of the Supreme Being he concludes that the world existed from all
eternity and will exist forever, and that all souls die together with the body.
And the supreme being sits above the heavens, seeing nothing that occurs, but
constantly turns as blind fortune is pictured, the heavens around once every
day. In this way all things happen just as they do. His argument is this:
Should the Supreme Being see all things, he would see much evil and wrong, and
that would make him unhappy. In order to remain happy he must see nothing but
himself, and consequently rule the world blindly, just like a mother cradles
her child in the night.
22. This is the wisdom of
the universities. Whoever knows or learns this will have a brown cap placed
upon his head and be addressed: Worthy magister artium et philosophiae! i. e.
worthy master of the arts and of philosophy. He who does not know this art, can
never become a theologian nor understand the holy Scriptures; yes, he is
considered a heretic and can never become a Christian. Tell me, what shall we
call these people? They are neither wise men nor sorcerers nor jugglers, but
are mad, frantic and senseless. Therefore consider whether Christ did not
rightly chastise us in that we have despised the Gospel, being unthankful, in
that he permitted us to become such disgraceful and vile dupes of the devil
that we not only do not apprehend the fact, but even with great expense,
trouble and labor seek after it as the greatest wisdom.
23.
24. Therefore, my dear
hearer, let natural art depart. If you do not know what powers the stars, stones,
wood, animals or any creatures possess, after which knowledge the natural art
strives, even doing its best, then be satisfied with that which your experience
and common sense teach you. Nor does it matter much whether you know all this
or not; it is enough for you to know that fire is hot and water cold and wet,
that in summer time different work must be done than during the winter; to know
how to attend to your farm, stock, home and children. This is enough for you as
to natural art. Beyond this think only of how you can learn to know Christ. He
will teach you to know yourself, who you are and what power lieth in you. In
this way you will know God and yourself, which no master of the arts of nature
ever learned as St. Paul says, 1 Cor. 2, 8.
25. Coming back to the
text you might say, Yes, but the Gospel says that these wise men learned from
the stars the birth of a king, and therefore it proves that astrology is to be
taught and known. God himself giving encouragement by causing a star to rise
and thus teaching the wise men.
26. Answer: Keep to the
example and learn as these wise men learned from the star, and then you will do
right and not fall into error, for there is no doubt about it that the sun,
moon and stars were created to be signs and to serve the earth with their
light, as Moses says, Gen. 1, 14. When the sun rises, you learn that the day
begins; when it sinks, that the day has ended; and when it stands in the
meridian, that it is noon-day. Furthermore, it has been fixed as a sign and
measure of time and of the hours in which to do your work. So also the moon and
the stars at night. Again, you also need the sun as a guide in tilling your
farm and in caring for your stock, its heat determining your work. Let it be
sufficient to know this much about the sun and the heavens. Whatever more you
desire to know, you do not need and is but idle curiosity for the most part,
unreliable and inclined to error. For instance, when fools pretend to know how
large the sun is, how far it is from the earth, what particular power it has
over gold, and that one born in the sign of the sun will become wise, and more
such tomfoolery, for which they can give no sure reason.
27. Furthermore, you
should also know that when the sun loses its brightness it is surely a sign
which forbodes disaster; and likewise when a comet appears. This is taught by
experience; and Christ says, Luke 21, 25, that such signs will appear in the
sun, moon and stars and will signify the final destruction of the world. Great
storms, lightning, floods and fire in the air and on earth are also great
signs. But how these things occur or what kind of natural forces there are in
all of these signs, or what effect they mysteriously produce, about which the
magicians enquire and juggle; all this is of no value to you nor necessary for
you to know. It is enough that you behold in all of these signs the wrath of
God, and amend your life. During these years there have also occurred many
eclipses and many signs have been seen in many countries, presaging great
disturbances. Thus the eclipse at the suffering of Christ signified the
calamity which rests upon the Jews to this day. These are indeed certain signs
for which purpose God created them, but those of which astrologers dream are
unreliable.
28. Hence these wise men
had nothing else in this star than a sign and only used it as such according to
the decree of God. Therefore, astrologers and fortune tellers can not find
encouragement for their false art in this Gospel. For though these wise men may
also have been infatuated by this art, in this case they used this star only as
a sign. They do not at all forfeit what Christ would be in the future, what
should happen to him, do not concern themselves about it. They are satisfied
that it was a sign of a great king, and only ask where he is to be found.
29. And in order that
Christ might forever stop the mouth of such babblers, he created for his birth
a special new star as yet unsullied by their babbling. Knowing that they might
say that he was born under the power of this star, he meets them beforehand and
says: This star is not like one of those about which you are speculating. If
the future fate of all men rests in the stars, as you teach, then there can be
no such power in this star, which is new and of a different nature than the
other stars, of which you have hitherto not heard or known anything. Again, if
none of the other stars had any power over Christ, having his own new star, it
follows that they have no power over any human being, because Christ was in
every respect a man like other men. Furthermore, if this new star had no power
over other men, existing only for a short time, it certainly had also no power
over Christ, as he is just like all other men. For this reason astrology is
mere tomfoolery.
30. But how these wise
men could see in this star a sign that unmistakably signified a new- born king,
I do not know. Perhaps they read in their histories and chronicles that
aforetime the birth of other kings had been signified in the heavens or through
a star. For we find also in the histories of the Romans and the Greeks that the
coming or birth of some great princes and extraordinary men had been foretold
by miracles and signs in the air and in the heavens. These wise men also knew
quite well that these Jews were the chosen people of God, who were and had been
above all other people, especially favored of God. Therefore, as this was such
a beautiful star, they certainly thought that God had given this people a new
king. But the claim of some that these wise men knew the saying of Balaam:
”There shall come forth a star out of Jacob,” etc. (Num. 24, 17), will avail
nothing, as this speaks mainly of the spiritual coming of Christ, who is the
star himself. But whoever is not satisfied with this may think as he pleases
about it. Perhaps they knew all by divine revelation.
31. At first they did not
consider this king to be God, but in the usual manner took him for a temporal
king, just as the queen of
32. But when they say, We
have seen his star, they do not yet think that Christ had created it, but that
it was his star because it signified his birth, just as the astrologers today
call each man's sign in which he was born his sign, not as though he had
created it himself. For the glory of Christ's divinity remained unseen until
his ascension, though glimpses were sometimes afforded.
33. So also when they
worshipped him, they did it after the manner of those eastern countries, as the
Scriptures state, not as though they considered them gods. The falling down
before them and the homage given is called worship by the Scriptures and it is
applied both to men and God, just as the words lord and king, yea, even the
name of God are applied to man as when Jehovah said to Moses: ”See, I have made
thee as God to Pharaoh.” Ex. 7, 1.
II. THE
ATTITUDE OF HEROD TO THE ARRIVAL OF THE WISE MEN.
”And when Herod the king heard it, he was
troubled, and all
34. Why are they
troubled? Were not the Jews waiting for Christ who was promised them by God, as
we have seen from Gen. 49, 10? Were not Simeon and Anna and many more pious
people at
35. However, the true
believers were not frightened, but rather rejoiced. And when the Evangelist
says that all
”And gathering together all the chief priests
and scribes of the people, he inquired of them where the Christ should be born.
And they said unto him, In Bethlehem of Judea, for thus it is written through
the prophet, and thou Bethlehem, land of Judah, art in no wise least among the
princes of Judah: for out of thee shall come forth a governor, who shall be
shepherd of my people Israel.”
36. Here we ask, why did not Christ lead these wise men to
37. Against this divine
doctrine our learned men have until now set up all kinds of means to learn the
truth. We must speak of a few in order to guard ourselves against them. In the
first place they have set up innumerable laws, statutes, articles and teachings
invented by men, such as clerical canons, orders, regulations, etc.; all of
which are without doubt not the swaddling clothes and the manger of Christ,
neither do they represent Simeon nor Anna.
38. If any one were to
use human doctrines as he eats and drinks and wears clothing, they might be
harmless. No one eats or drinks or clothes himself for the purpose of becoming
holy and being saved thereby. Such an opinion or conviction would be base folly
for anyone. His intention and desire to become holy rests upon this, that he
strives firmly to believe in Christ and thus become holy and be saved. Such
intention is correct and the desire good. Hence let him who fasts, labors,
wears the garments of monks or priests, or keeps the rules of his order,
consider this just as he considers eating and drinking, not as making him holy
by doing it, or as making him unholy by omitting it. Let him know that he can
become holy only through faith. Doing this he will be safe and human teachings will
do him no more harm than eating and drinking or the wearing of clothing. But
where are they that are doing this? Among a thousand there is scarcely one, for
they usually all say: If I do not become holy and am not saved by such a life,
order, regulations and work, what a fool I am to walk in them and observe them.
39. It is therefore not
possible for human doctrines not to lead away from the truth, as Paul says. For
one of two things must take place, viz.; They will either be despised and
rejected when it is understood that they will not make us holy nor save us; or
they will ensnare and deaden conscience and conviction if it is believed that
they do make us holy and must therefore be kept. In this case faith is
destroyed and the soul must perish. There is no help nor rescue. For true faith
cannot exist nor can it tolerate that anyone should conscientiously hold
something else to be necessary to become holy and be saved than faith in Christ
alone. Therefore, whoever has this faith can not trust in human teachings, but
observes them when and wherever he pleases, being lord over them. But he who follows human doctrines without having faith, can
never apprehend faith, remains forever a slave of human commandments and will
never do a really good work, as
40. In the second place
they point us to tradition and the examples of the saints to strengthen and
prove their manmade teachings. And this is very effective and leads many souls
to destruction. It leads away from the Scriptures and faith in such a smooth
unsuspecting manner that no one is aware of it. Thus they point to St.
Benedict, Gregory, Bernard, Augustine, Francis, Dominic and many other saints,
whom we all recognize as holy men and say that they observed such human
ordinances and regulations and by virtue of them became holy men. Tell me how
can the simple-minded Christian withstand such arguments and still keep the
faith? It must be an apostolic or evangelical spirit that will here remain
firm. Oh, how sure they are and how boldly they parade! When they produce such
examples of holy men they think that they have kindled a great light.
41. Now, if I say to
them, these holy men also ate, drank, slept and wore clothing, does it
therefore follow that we should also establish an eat-order, drink-order,
sleep-order and clothes-order? They will answer: 0, these holy fathers did not
observe this, viz., eating and drinking, etc, to become pious and holy men, as
they observed these other regulations which they believed to be good and holy
institutions. Here I answer, if you say that these holy fathers become pious
and holy through such human ordinances more than by eating and drinking,
sleeping and wearing clothing, then you are quite mistaken. For God has wisely
desisted from ever honoring one of these saints with a miracle on account of
his good works, rather were they all full of the spirit and faith. You seem to
care not for their spirit and faith, but instead cling to their external deeds
only. A fool would do the same if he were to sleep all his life because he
heard that St. Bernard also slept once, and were to hope thereby to become holy
and be saved. Therefore these holy men are wronged if it is claimed that they
observed these ordinances to become holy and be saved, and the people are deceived
by the life and in the name of these saints.
42. But you may say: Yes,
but they still kept them, did not reject them, nor consider them so important
as you seem to teach. Answer: It is not for you or me to judge their hearts and
intentions, but we say this, It is not impossible that they considered them of
too great importance. If so, they as human beings, have erred concerning them.
For everybody must confess that the saints have also erred and sinned.
Therefore God demands that we look to his Word only, and not follow the example
of the saints except as these agree with the word of God. But whenever they as
human beings follow also their own inventions or human teachings, then we
should do as the pious Shem and Japhet, who covered the wickedness of their
father, and not like the impious Ham, who went around talking about it. Thus we
should keep silent about the infirmities of the saints and not make them known
that we may follow them only in their strength. It is no wonder that these
saints have stumbled and erred in these things. The knowledge of Christ and of
faith is so above the natural man that only God's grace can work it in us.
Flesh and blood can not reveal it unto us, but only the Father in heaven, as
Christ says, Math. 16, 17. Even greater saints than Augustine, Benedict,
Gregory and others like them have erred in these things. At the time of the
apostles there were already such teachers, against whom
43. And that you may
marvel still more, the whole Christian church in its early days, and at its
best, erred in these things, only Peter, Paul and Barnabas standing firm and holding
that neither law nor good works are profitable and necessary for salvation. St.
Luke clearly states it in Acts 15. There were great saints there, the apostles
and their disciples who insisted and would have continued to insist that the
law and good works were necessary for salvation, had not
44. More than this,
although St. Peter knew all this and helped to defend it, yet at Antioch he
also erred and made improper use of his Christian liberty, and only St. Paul
understood him, as he writes, Gal. 2, 11. Not as though St. Peter believed that
he must keep the law, but that he did not at once make proper use of his
Christian liberty, which he well understood thinking that he had to hesitate
for the sake of others, This was wrong and was censured by Paul. Therefore, it
amounts to nothing whatever if those works of the saints are referred to which
they did outside of the Scriptures. They are deceiving just as well and even
more than the errors of heretics and false teachers, because real and true
holiness adorns such infirmities altogether too much. God permits such things
in order that he might hold us to his Word and doctrine without which there is
neither life nor light, even if all the angels were to teach such things.
45. In the third place,
they hold up to us the saints' interpretations of the Scriptures, and consider
them a great light. They finally adhere to them and believe that in these
interpretations they possess something that no one could reject, and claim
again and again in order to keep us away from the pure Word that the Scriptures
are obscure and make many heretics.
46. Is not this a
masterpiece of blasphemy? But who guarantees them that the fathers are not also
obscure? Or who will give us the guaranty that the fathers did not err in their
interpretations? Indeed it is well known that they did often err, often
contradicted themselves, often contradicted each other and very seldom were
unanimous in their agreement. God permitted this to happen to make uncertain
also the interpretations of the fathers and to warn us on all sides not to
depart from the Scriptures. And yet we stumble here and do not permit ourselves
to be guided by the Scriptures. Therefore we should know that it is not true
when they say: The fathers give light to the obscure Scriptures. They are doing
injustice to the fathers, and belie them. The work of the fathers was not to
give light to the Scriptures with their comments, but rather to set forth the
clear Scriptures and thus interpret Scripture by Scripture only without any additions
of their own.
47. However, that
heretics originated from the Scriptures, is true. From where else should they
have come? There is no other book that teaches the Christian faith but the
Scriptures. Therefore, as no one can become a Christian except by the
Scriptures, so also can no one become a heretic but by the same Scriptures.
Christ is indeed a sign spoken against and set for the falling and rising of
many. Should we on that account reject him or set up another Christ by his
side? You do not at the same time need wine and bread, but should we on that
account quit tilling the farm and the vineyards or start others besides them?
Satan is the enemy of the Scriptures and therefore he has decried and
calumniated them by this clamor and blasphemy.
48. But what does this
Gospel teach? In the first place, these wise men did not inquire after the
chief priests and do not ask: Where is Annas or Caiaphas, or how did this or
that man live? But they ask: Where is the newborn king of the Jews? Yes, Christ
permits them, as a warning to us, to go astray and to seek him in
49. Sufficient examples
are here given to show us that disregarding all human works, teachings,
comments and life we should be mindful only of the clear Scriptures, and as to
the life and teachings of the saints preserve the right not to rake or snatch
up everything that they teach or live, but rather to sit in judgment on these
things and accept with discretion only that which is compatible with the
Scriptures. But what is their own, without Scripture proof, we should consider
as human inventions and avoid, as
50. Now in these three
things, viz., human teachings, examples of the saints and the comments of the
fathers, they think and many believe it that they are quite right, that no one
dares to doubt or contradict them and that they rule here in perfect safety.
They imagine that no one but they alone possess the holy Scriptures, which they
have so beautifully summarized in these three vessels.
51. In addition they sink
still deeper into the abyss of spiritual darkness when they claim that natural
light or intellect and heathen philosophy are also safe means of discovering
the truth. In this direction the universities have gone so far astray that they
teach that no one can be a theologian, i. e. one of the best Christians without
Aristotle. Oh blindness above all blindness! It might be tolerated if they were
to refer here to truths of nature as would call this natural philosophy, viz.,
that fire is hot, that three and five are eight, etc., which reason at once
recognizes. But they soar high and invent idle dreams and useless thoughts
about things that are vain and of which they know nothing; and it is grievous
to think of their senseless, absurd studying. They go to so much expense and
trouble that even Satan mocks at them, whereby God deservedly punishes them
because they would not abide in the pure Word. For this reason they must devour
the very pollution of hell and be lost.
52. They then meddled
even with the work of the devil and followed the example of the souls or
spirits appearing and praying for help and believed everything that these
spirits said without fear or hesitation. Thus the mass, i. e. the Lord's
Supper, has been so abused by saying mass for souls in purgatory and by the
selling of indulgences, that the whole world by shedding tears of blood day and
night could not bewail it sufficiently. Thus the devil has permitted himself to
be conjured and constrained to reveal the truth and has turned our faith and
sacrament into play and mockery to his own liking. All this is the result and
reward of our overcuriousness, which has not been satisfied with the Scriptures
of God and has made our true and faithful God and Father a fool and clown, who
pretends to teach us by his Word and yet does not care to teach us that which
we ought and necessarily need to know. For this reason he serves us right in
permitting us to become the devil's pupils, inasmuch as we despised his school.
53. But you say: Should
we then deny that wandering spirits go astray and seek for help? Answer: Let
wander who will, you listen to what God commands. If you hold all these spirits
in suspicion, you are not sinning; but if you hold some of them to be genuine
and honest, you are already in danger of erring. And why? Because God does not
want you to seek and learn the truth from the dead. He himself wants to be your
living and all sufficient teacher. To his Word you should cling. He knows best
what to tell you about the living and the dead, for he knows all things. But
whatever he does not want to tell you, you should not desire to know, and give
him the honor to believe that he knows what is not necessary, profitable nor
good for you to know.
54. Therefore you should
freely and unhesitatingly cast all such ghostly apparitions to the winds and
not be afraid of them; they will then leave you in peace. And should it seem,
that perhaps in your house you hear a hobgoblin or rumbling spirit, then make
no ado about it, but be assured that it can not be a good spirit come from God.
Make the sign of the cross and firmly hold to your faith. Has he been sent by
God to chastise you, like Job, then be ready to endure it willingly, but should
it be the spirit's own sport, then defy him by strong faith and joyfully depend
on God's Word. Depend upon it he will not attack that. However, I hold that
none of these hobgoblins are ordained of God to molest us, but it is their own
mischief to terrify the people, because they have no longer any power to harm.
If they had any power to harm, they would surely not engage in much racketing,
but do their evil work before you could be aware who had done it. But if a good
spirit were to visit you, it would not occur with such noise and frivolity. Do
this and manifest strong faith and you will find that such a spirit is not of
God, and will cease its work. If you have not such faith, then he will have
easy work, for then God's Word which alone he fears is not with you.
55. The words of the
Scriptures upon which you should boldly rely are Luke 16, 29, where Abraham
said to Dives in hell, who desired the departed Lazarus to be sent to his
brothers living on earth, but Abraham refusing to do this, said: ”They have
Moses and the prophets, let them hear them.” From these words it is plain that
God will not have us taught by the dead, but have us abide in his Word. Therefore,
no matter how and where a spirit comes to you, do not ask whether he be good or
evil, but bravely, quickly and defiantly cast into his teeth the words: ”they
have Moses and the prophets,” and he will soon understand what you mean. Is it
a good spirit, he will only love you the more for adhering so gladly and firmly
to the Word of your God. Is it an evil spirit, as are all those that are noisy,
he will soon bid you adieu. Again, another word of God is spoken by Moses in
Deut. 18, 11: ”When thou art come into the land which Jehovah thy God giveth
thee, thou shalt not learn to do after the abominations of those nations. There
shall not be found with thee any one that maketh his son or his daughter to
pass through fire, one that useth divination, one that practiceth augury, or an
enchanter, or a sorcerer, or a charmer, or a consulter with a familiar spirit,
or a wizard, or a necromancer.” Here, you are told that it is an abomination in
the sight of God to consult the dead or the spirits, and it is strictly
forbidden. To this word of Moses Abraham looked when he did not permit Lazarus
to come back to the earth. You can also use this passage against these spirits,
saying: ”Thou shalt not consult the dead, saith the Lord.”
56. God has insisted on this
so firmly, that there is no example recorded in the Scriptures, where the
saints have ever consulted the dead about anything. And this is the third
argument that you can use against these spirits: No one ever heard or read of
an example in the Scriptures as to such spirits and their work, hence the whole
must be condemned and avoided as of the devil.
57. From this we may
easily learn, that the coming up of Samuel was an apparition, 1 Sam. 28, 13,
inasmuch as it is altogether contrary to this commandment of God. It is
therefore not to be assumed that the real prophet Samuel came up by the power
of the witch of En-dor. But that the Scriptures are silent on this point, not
telling us whether it was the real or false Samuel, is because they demand of
everybody to remember well that through Moses God forbade to consult the dead.
And he never revokes his Word, as Job says and Balaam also, Num. 23, 19. How
can the witch have any power over the saints, who are resting in God's hands?
58. However, should it be
said: In this way purgatory will also be denied, I will answer: You are not a
heretic for disbelieving in purgatory, as there is nothing said about it in the
Scriptures. And it is better not to believe that which is outside of the
Scriptures, than to depart from that which is in the Scriptures. Let pope and
Papists here rage as they please, who have made purgatory an article of faith
because it has brought to them the wealth of the earth but also countless souls
to hell, souls that depended and relied on good works for redemption from it.
God gave no command concerning purgatory, but he did command us in no way to
consult the dead nor to believe what they say. Consider God more truthful and
trustworthy than all angels, to say nothing of the pope and the Papists who, as
all their work is but lying and deceiving, awaken but little faith in
purgatory. However, if you want to pray for the dead, I will not interfere. I
am of the opinion that purgatory is not so general as they say, but that only a
few souls will enter it. Still as I have said, it is without any danger to your
soul if you do not believe in a purgatory. You are not called upon to believe
more than what the Scriptures teach. But should they advance also the sayings
and comments of Gregory, Augustine and other saints concerning purgatory, then
remember that I have already told you how far these saints are to be followed
and believed. Who will assure us that they did not err and were not deceived
here as in many other things.
59. Our faith must have a
sure foundation, God's Word, and not the sand or bog of human custom and
inventions. With this Isaiah also agrees when be says, 'And when they shall say
unto you, Seek unto them that have familiar spirits and unto the wizards, that
chirp and that mutter. Should not a people seek unto their God? On behalf of
the living should they seek unto the dead? To the law and the testimony! If
they speak not according to this word, surely there is no morning for them
etc.” Is. 8, 19-20. This is certainly a clear passage that urges and compels us
to seek in God's law and testimony all that we want to know. And he who will
not do this, shall be deprived of the morning light which no doubt means Christ
and the truth itself. Note also that after Isaiah said we should seek unto God,
so that no one might stare at the heavens and expect something extraordinary
from God, he shows where and whence we should seek unto God, saying: To the law
and to the testimony. He will not permit any seeking unto God in himself
outside of the Scriptures, much less will he permit it in others.
60. Moses mentions many
ways by which men seek knowledge. Deut. 18, 10-11 There are eight classes as
follows. 1. The users of divination. They are those who reveal the future, like
the astrologers and false prophets by inspiration of the devil. 2. Those that
practice augury. They designate some days as lucky for making a journey, for
building, for marrying, for wearing fine clothes, for battle and for all kinds
of transactions. 3. The enchanters or rather diviners - I know no better name
to call these, who conjure the devil by means of mirrors, pictures, sticks,
words, glass, crystals, fingers, nails, circles, rods, etc., and expect in this
way to discover hidden treasures, history and other things. 4. The sorcerers,
or witches, the devil mongers who steal milk, make the weather, ride on goats,
brooms and sails (mantles) shoot the people, cripple and torture and wither,
slay infants in the cradle, bewitch certain members of the body, etc. 5. The
charmers, who bless people and animals, bewitch snakes, bespeak steel and iron,
bluster and see much, and can do wonders. 6. The consulters of familiar
spirits, who have the devil in their ears and tell the people what they have
lost, what they are doing or what they will do in the future, just as the
gypsies do. 7. The wizards, who can change things into different forms so that
something may look like a cow or an ox, which in reality is a human being, that
can drive people to illicit love and intercourse, and more such works of the
devil. 8. The necromancers, who are walking spirits.
61. Behold, Moses did not
forget anything, stopping up every avenue where men seek to learn, outside of
the Word of God. Thus he has often denounced self-conceit and human reason,
especially Deut. 12, 8: Ye shall not do after all the things that we do here
this day, every man whatsoever is right in his own eyes. And Prov. 3, 5: Trust
in Jehovah with all thy heart and lean not upon thine own understanding. He
does this that we might know that God wants us to follow neither our own reason
nor that which is above reason, but only his Word, as Isaiah said above, not to
seek unto the living nor the dead, but to seek unto God only in the law and
testimony.
St. Peter also says in 2
Peter 1, 19: ”And we have the word of prophecy made more sure; whereunto ye do
well that ye take heed, as unto a lamp shining in a dark place, until the day
dawns, and the day-star arise in your hearts.” Does not St. Peter here agree
nicely with Isaiah as to God's Word and the dawn of the morning? And when St.
Peter says that the Word alone is a light that shines in a dark place, does he
not clearly show that there is only darkness where God's Word is absent?
62. This digression was
necessary in order to reply to the false teachers and doctrines of men, and to
preserve the Scriptures in their purity. We now come back to our text and learn
of these wise men to ask: ”Where is the new born King of the Jews?” Let Herod
consult the priests and scribes, we will only inquire after the new born King.
Let the universities ask, Where is Aristotle? Where is the pope? What does
human reason teach? What says St. Bernard,
63. However we learn here
that the Scriptures and Christ have three kinds of disciples. The first are the
priests and the scribes. They know and teach the Scriptures to all, but do not
come to him. Is not this great hardness of heart and contempt on the part of
the learned? They hear and see that great and honest men come from a far
country to seek Christ, and they are told that a star in the heavens testified
to his birth; in addition they themselves produce testimony from the
Scriptures. Since they were the priests and most learned
men they should have been the first, joyfully and eagerly to hurry to
64. But they feared Herod
who would surely have killed them, if they had without word confessed Christ
and their willingness to accept him as their king, as he had before killed
Hircanus and many others and slew innocent babes. Hence because they feared
death they forsook their Lord and king, and remained with the tyrant Herod and
the devil.
65. Afterward when Christ
did not appear with splendor and power they looked with contempt and disregard
upon all this, believing that the wise men had been deceived. Hence Christ grew
up among them entirely unknown, and no one knew finally whence he should come
as stated, John 1, 26. There are disciples of Christ who indeed know the truth,
but dare not confess it nor defend it, and are therefore lost as Christ says
Math. 10, 32-33: ”Everyone therefore who shall confess me before men him will I
also confess before my Father who is in heaven. But whosoever shall deny me
before men, him will I also deny before my Father who is in heaven.”
66. The second class of
disciples are Herod and his people. Herod searched the Scriptures, believing
that it was the truth, and that the coming of Christ was predicted therein, and
that Christ had now been born, otherwise he would despise all this and not have
been concerned about it. Hence it is certain that he held the Scriptures to be
the Word of God which must be fulfilled, and that in Christ's birth the work of
God was revealed. Yet he at once determines to set himself intentionally and
directly against God's Word and work, and thinks he can bring to naught that
which God has spoken and done, in spite of better knowledge. Therefore he
searched the Scriptures, diligently to learn about Christ, but only for the
purpose of bringing to naught and destroying all. He was concerned lest that
which God, who cannot lie, spoke, would come to pass. Is not this incredibly
foolish arrogance? Who would have thought that such intentions could have ever
entered the human heart? And yet the world is always full of such people, and
they are generally the rulers and upper classes.
67. The third class of
disciples are the pious wise men who left their country, home and possessions,
forsaking all in order to find Christ. They represent the people who fearlessly
confess Christ and the truth; but Herod stands for those who persecute and
destroy the former, though they still claim to serve God, and enter the house
of God just as other pious persons do.
68. One may be interested
in asking why the Evangelist changed the words of the prophet and said. ”And
thou Bethlehem, land of Judah, art in no wise least among the princes of Judah;
for out of thee shall come forth a governor, who shall be shepherd of my people
Israel:” While the prophet Micah says: ”But thou, Bethlehem Ephrathah, which
art little to be among the thousands of Judah, out of thee shall one come forth
unto me that is to be ruler in Israel.” Micah 5, 2. Matthew says: Thou art in
no wise the least, but Micah says: Thou art little. How do these two statements
agree with each other?
69. The other difference
between Matthew and Micah, the former saying: Among the princes of Judah, the
latter: Among the thousands of Judah, can easily be adjusted as the Hebrew word
Alpha means both a prince and a thousand, hence whoever chooses may interpret
the prophet either way. For instance if I say, There comes a duke, by this one
may understand either a prince or an army, as duke means a prince, and also a
leader of an army, and whatsoever an army is doing we usually say the duke did
it. The law of Moses also provides that men should be made rulers over
thousands, Ex. 18, 21, so that we can say among the princes or rulers as well
as among the thousands. For the prince stands for the army of thousands into
which the people were divided. And among them the princes or thousands in
70. That the prophet
calls the city Bethlehem Ephrathah, and the Evangelist Bethlehem in
71. Nor does it present
any difficulty that the prophet says: ”A ruler in
72. But how can we
harmonize the fact that the prophet calls the city little, and the Evangelist
in no wise least. These seem diametrically opposed to each other. It would not
be a sufficient answer to say that the books were falsified. There can be no
doubt that the Evangelist looks more at the spiritual greatness which is also
indicated by the prophet, as though he would say: Thou Bethlehem art little
before men, but before God thou really art in no wise the least inasmuch as the
ruler of Israel shall come out of thee. Hence what the prophet meant but did
not express, the Evangelist states clearly. The figure of speech by which a
certain thing is not directly mentioned but only indicated is also used in
common conversation. If I say for instance: You are my friend, yet you side
with my enemies, I really said: You are not of the least among my enemies.
Again: The beggars are poor, yet they have much money, that is, they are not
the poorest. So also when Paul says in Rom. 2, 22, ”Thou that abhorrest idols,
dost thou rob temples?” be means thou dost not infrequently abhor idols in
order to rob the temples.
73. Let this suffice for
it does not afford much pleasure to argue very much on this point, nor is it
necessary for a true believer to do so for he gives all glory to God and never
doubts that everything is truly and correctly stated in the Scriptures, though he
is not able to prove everything. For the learned it is necessary in order to
defend the Scriptures against the blasphemers and perverse. Therefore we return
to the sense and meaning of the Scriptures, which do not speak here of a common
master in Israel such as there had been many before, whom the prophets so
highly honored and predicted must be altogether different from others. For the
passage of Micah reads as if there had been no ruler in
74. For this reason the
fathers among them always understood such passages to mean that Christ would be
not only man, but God, and that his government would be without end, and not be
a temporal but a spiritual government. For no man, nor angel has a people of
his own. God alone is the Lord of his own people as David says. ”The Lord
ministereth judgment to the people.” Ps. 7,8. And when Gideon was asked by the
people to rule them he replied: ”I will not rule over you, neither shall my son
rule over you: The Lord shall rule over you.” Judges 8,23. And when the people
asked for a king of Samuel, God said: ”They have not rejected thee, but they
have rejected me, that I should not be king over them.” 1 Sam. 8,7. Not that it
was a sin to have a King for he gave them one; but they trusted more in human
power and government than in God. And that was a great sin.
75. Now if Christ was to
be a ruler over his own people, then his government could be neither temporal
nor corporeal, but he must rule over the entire people past, present and
future. Therefore he must be an eternal king. And this he can only be
spiritually. But as God bestows on Christ his own government, he could not be a
human being only. For it is not possible for God to bestow his glory,
government, property or people on one who is not true God, as he himself
declares: ”And my glory will I not give to another.” Is. 42,8.
76. Therefore Micah
continues: ”Whose goings forth are from of old, from everlasting.” As if he
would say: I proclaim the ruler that shall come out of Bethlehem, but he does
not there begin to be; he has been already from the beginning before the world
began, in that no day or beginning can be named in which he did not already
have his being. Now from all eternity and before the creation of the world
there existed nothing but God alone. Hence the going forth from everlasting
could not be by one person only, for going forth signifies that there was some
one from whom he came forth. Hence Micah proves that this ruler must be God's
own true son, born of God the Father, and that the one true God must be with
him eternally before all creation began.
77. Again, if he shall
come out of
78. From this we can
easily conclude why Christ had to die and rise again in order to rule
spiritually to all eternity. For though the passage here proves that he had to
become a true natural man, it yet follows that he had to change this bodily
life into a spiritual invisible life, as it was impossible for him to rule
bodily as widely and as long as the prophet indicates.
79. Micah continues and
says: ”Therefore will he give them up until the time
that she which travaileth hath brought forth: then the residue of his brethren
shall return unto the children of
”Then Herod privily called the Wise-men, and
learned of them exactly what time the star appeared. And he sent them to
Bethlehem and said, Go and search out exactly concerning the young child; and
when ye have found him, bring me word, that I also may come and worship him.”
80. From this text we
learn that the wise men were not kings nor princes, but common, honest people, like
the learned and the clergy. Herod does not treat them as belonging to royalty,
but sends them to
81. But why does he call
them privately, since the land was his and in his full control? He did it for
this reason. He knew quite well that the Jews were his sworn enemies and wished
to be rid of him. He was afraid, therefore, that if he called the men publicly
and the Jews became aware of it, they would go to the wise men and enjoin them not
to acquaint Herod with the true state of affairs, so that the new king may live
before his eyes.
82. When he asks them
about the time of the star he does it out of the same anxiety. He was already
resolved in his heart to slay the innocent children. He reasoned thus: If the
new king is born the Jews will rejoice, and will secrete him for a while until
he is grown up, and then will espouse his cause, put him on the throne and
banish me. I must forestall them, therefore, and carefully inquire into the time
of his birth; and although he is hidden from me I shall still find him amongst
the people when I slay all the children, and their disguise will avail them
nothing. He pursues this plan diligently so that the new king might be made
known to him, commands the wise men to bring him word again, and puts on a
pious and devout face as if he wished to worship the child also.
83. Humanly speaking, he
acted wisely enough in his purpose of slaying Christ. But it is true what
Solomon says, Prov. 21, 30: ”There is no wisdom nor understanding nor counsel
against Jehovah.” And Psalm 33, 10: ”Jehovah bringeth the counsel of the
nations to naught; he maketh the thoughts of the people to be of none effect.”
And Psalm 37, 32-33; ”The wicked watcheth the righteous and seeketh to slay
him. Jehovah will not leave him in his hand.” Herod is here compelled to fulfil
such passages against his will, and be an illustration of the same for our own
comfort, in order that we might be free and secure and need fear none but God
alone. If he is with us neither guile nor force can harm us.
III HOW THE
WISE MEN CONTINUE THEIR JOURNEY, FIND CHRIST AND WORSHIP HIM.
”And they having heard the king, went their
way; and lo, the star, which they saw in the east, went before them, till it
came and stood over where the young child was. And when they saw the star, they
rejoiced with exceeding great joy.”
84. It is not said here
that they promised the king to return, but that they heard his request to bring
him word again. Yet it appears from the warning they received in a dream that,
in the simplicity of their hearts, they were willing to return to Herod, not
knowing his depravity nor his purpose and thinking him to be an artless honest
man. We learn from this that the children of God may be so misled by the
pleasing manners and false pretensions of unbelieving saints that they take
that to be good which is not. But they do not always remain in deception, for
they are directed and delivered, if need be, from heaven. Their hearing of the
king, as mentioned by the Evangelist, may also be understood to mean that they
listened to the words of the prophet, that in
85. This is an
illustration of how the enemies of Christ may at times be of service and teach
others rightly, as Caiaphas teaches, John 11, 50, that it was expedient that
one man should die for the people, and as Balaam, Num. 24, utters many
beautiful words concerning Christ, although they do it sometimes
unintentionally and in ignorance. So Christ instructs the people, Math. 23,
2-3, they should listen to the scribes and Pharisees and follow them when they
sit in Moses' seat; but forbids them to do after their works. These wise men
were right, therefore, and give us a good example by listening to Herod, not
for Herod's sake, neither as said by him, but for the sake of the Scriptures,
which he taught them; and they followed this and not Herod's works. From this
is derived the good rule that we should hear the evil bishops and priests, as
well as the good ones, and should follow, not their lives, but their teachings,
provided their teaching is Scripture and not idle talk. For, as we are to
listen to the teachings of Holy Writ, even when spoken by Herod, though he also
commit murder, so we are not to listen to human doctrine, even if spoken by St.
Peter, Paul, or an angel, and accompanied by many wondrous signs.
86. It was said above
that the saints often err and give offense by human doctrines and works. It is
God's will, therefore, that we shall not be guided by their examples, but by
his Word. For this reason he permits the saints often to deliver human doctrine
and works. Again, he disposes that the impious sometimes teach the clear and
plain Scriptures, in order to guard us against offenses, on the one hand, and
from the wicked life of the ungodly, on the other hand from the shining deeds
of the saints. For, if you do not follow the Scriptures alone, the lives of the
saints are ten times more dangerous and offensive than those of the ungodly.
These commit gross sins, which are easily recognized and avoided, but the
saints exhibit a subtle, pleasing appearance in human doctrines, which might
deceive the very elect, as Christ says, Math. 24, 24.
87. But now such offense
of the saints is directly against the articles of faith and its doctrine; gross
sins, however, do not oppose faith and doctrine. If they desert it they do not
rail against it, while human doctrine is nothing but rebellion against faith
and its doctrine, for it makes men rely upon themselves and upon their works.
From this Christ rescues his saints in the midst of human doctrine and work,
just as he preserved the three men, Shadrach, Meshach, and Abednego (Dan. 3) at
88. This was the
Evangelist's intention when he omitted Herod's name, saying, they heard the
king. He calls him by, the name of his office and dignity, just as John 11,51,
says that Caiaphas uttered his prophesies, not because his name was Caiaphas,
but because he was high priest. The offices of king and priest are good and by
divine institution, although wicked people make evil use of them, as gold and
silver and all creatures are good, and yet may be put to good or evil use. God
uses Herod when he may be used to advantage as God's creature, and offers him
to the wise men for their service. Hence they did not look upon or listen to
Herod but to the king. It did not concern them that he was wicked within
himself, - they took hold of what was good in him, as the bee sucks the honey
from the flower and leaves the poison to the spider. They listened to him when
he told them to go to
89. It is also indicated
here that this star was not high in the heavens like the other stars, but hung
above them in the air; otherwise it would have been impossible for them to
discover whether it stood over
90. But this star
accompanying them from
91. It seems strange,
however, that the star reappears to them now when they do not need it any more,
when they know the town of
”And they came into the house and saw the young
child with Mary his mother; and they fell down and worshipped him; and opening
their treasures they offered unto him gifts of gold and frankincense and
myrrh.”
92. It was diligently
prevented that the wise men should find Christ through themselves, or men. On
the contrary, they found him alone through the Scriptures of the prophet and by
the aid of the stars of heaven that there might be put to naught all natural
ability, all human reason, all light outside of the spirit and of grace, which
now boasts and pretends to teach the truth and lead people aright, as was said
above is done in the universities. Here it is concluded that Christ, the
knowledge of salvation, is not taught or acquired by human teaching or
assistance, but the Scriptures and divine light must reveal him, as he says,
Math. 16, 17: ”Blessed art thou, Simon Bar-Jonah: for flesh and blood hath not
revealed it unto thee, but my Father who is in heaven.” With this Christ
distinctly casts aside flesh and blood with its revelation, i. e., man and all
human wisdom, which, being nothing but darkness, cannot reveal Christ. Christ
says, John 6, 44: ”No man can come to me, except the Father that hath sent me
draw him.” By this all boasting of human reason is condemned, since it cannot
guide aright and all who follow it must go astray. So strongly does God
everywhere resist our natural haughtiness and will, that we may know we are
blind, despair of our own light, put ourselves into his hands and be led by him
into the ways which reason cannot know nor follow.
93. The wise men here
teach us the true faith. After they heard the sermon and the word of the
prophet they were not slow to believe, in spite of obstacles and difficulties.
First they came to
94. Besides, his own
people are troubled and do not care to hear of him, and direct us from the
royal city to a little village. Who knows what we shall find? The people act so
coldly and strangely, no one accompanies us to show us the child; they do not
believe themselves that a king is born to them, and we come from afar and
expect to find him. 0 how odd and unusual everything appears at the birth of a
king! If a young pup were born, there would be a little noise. A king is born
here, and there is no stir. Should not the people sing and dance, light candles
and torches and pave the streets with branches and roses? 0 the poor king whom
we seek! Fools we are to permit ourselves to be deceived so shamefully.
95. Having been flesh and
blood, doubtless they were not free from such thoughts and views, and they had
to battle for their faith. Natural reason could here not have held its own; if
they had not found the king as they had expected, they would have murmured and
complained and said: The devil must have led us here. A king cannot have been
born since everything is so quiet and nothing is going on. There is more noise
when a child is born to our shepherd, and a calving cow is more talked about
than this king.
96. Reason and nature
never proceed any farther than they can see and feel. When they cease to feel
they at once deny God's existence and say as Ps. 14, 1 says. ”There is no God,”
therefore the devil must be here. This is the light of the universities which
is to lead men to God, but rather leads to the abyss of hell. The light of
nature and the light of grace cannot be friends. Nature wants to feel and be
certain before she believes, grace believes before she perceives. For this
reason, nature does not go further than her own light. Grace joyfully steps out
into the darkness, follows the mere word of Scripture, no matter how it
appears. Whether nature holds it true or false, she clings to the Word.
97. For the sake of this
very strife and struggle, by which the wise men accepted the word of the
prophet and followed it into such wild, unnatural appearance of a royal birth,
God comforted and strengthened them by this star which went before them more
friendly than before. Now they see it near, it is their guide, and they have an
assurance which needs no further question. Before it was far from them, and
they were not certain where they would find the king.
98. So it is always with
the Christian, after affliction has been endured God becomes more dear to him
and is so near and so distinctly seen that man not only forgets anxiety and
affliction, but has a desire for greater affliction. He gradually becomes so strong
that he does not take offense at the insignificant, unattractive life of
Christ. For now he experiences and realizes that to find Christ it must appear
as though he found nothing but disgrace.
99. Even so the wise men
must have been ashamed of themselves if they had doubted and had said, as
perhaps they did say secretly in their hearts: We were so successful, let us
travel a little farther on and seek new kings. I call this buffoonery, as Dame
Gay, i. e. nature, conducts herself in the presence of divine words and works.
For from the fact that the wise men were so much rejoiced when they saw the
star we can infer that they were in such temptation and were heavyminded when
everything appeared so inconsistent. Their joy indicates that they were perhaps
despondent and tempted with unbelief. There was cause enough if you look at
nature alone. Hence Christ says, Math. 11, 6: ”Blessed is he whosoever shall
find no occasion of stumbling in me.” Blessed indeed, but how difficult since
appearances were against Christ's presence.
100. When the wise men
had overcome their temptation and were born again by the great joy they were
strong and took no offense at Christ, they had overcome in the trial. For
although they enter a lowly hut and find a poor young wife with a poor little
child, and find less of royal appearance than the homes of their own servants
presented, they are not led astray. But in a great, strong, living faith they
remove from their eyes and their minds whatever might attract and influence
human nature with its pretense, follow the word of the prophet and the sign of
the star in all simplicity, treat the child as a king, fall down before him,
worship him, and offer gifts. This was a strong faith indeed, for it casts
aside many things which impress human nature. Perhaps there were some people
present who thought: What great fools are these men to worship such a poor
child. They must indeed be in a trance to make of him a king.
101. This is the kernel
of the Gospel, in which the nature and character of faith is explained as an
assurance of things not seen. It clings alone to the words of God and follows
the things that are not seen, as alone conveyed in the word of God, and looks
askance at many things which urge it to disbelieve the Word. What nature calls
playing the fool faith calls the true way. Nature may be wise and clever, faith
remains nature's fool and idiot, and thus comes to Christ and finds him.
102. When they give three
presents and worship him it does not imply that each gave a separate gift, but,
as mentioned above, it was a common gift of the goods of their country, with
which they honored him as a king. Nor was the worship like that due to God,
for, in my opinion, they did not yet recognize him as God, but after the usage
of the Scriptures, kings and dignitaries were worshipped, i. e. honored and
respected, by the bending of the knee as we do today.
103. What conversation
they had with Mary and Joseph I leave to the imagination of idle minds. The
languages in the orient are not so foreign to the Hebrew, so that they may
easily have understood each other. They had spoken with Herod and the priests
and the citizens of
IV. HOW THE
WISE MEN BY THE COMMAND OF GOD RETURNED TO THEIR FATHERLAND.
”And being warned of God in a dream that they
should not return to Herod they departed into their own country another way”.
104. Here it appears that
those who believe in God enjoy his special protection. He has an eye upon these
wise men so that he keeps watch over their return and directs them in a dream.
105. And why does he not
allow them to return to Herod since he could have shielded the child from all
the world even if Herod had known and found him? It is done for the purpose of
teaching us not to tempt God. Whatever can be accomplished by ordinary means
should be done. We should not presume upon faith and say in idleness: I trust
in God everything will grow that is to grow. His creatures have no purpose if
we make use of them. In Gen. 1 he created and ordained all creatures with their
works, and indicated the use man shall make of them. This will he never recall
and ordain something special for you.
106. Here the question
arises: How can I strike the golden mean to believe and yet not tempt God, for
you preach and praise faith alone and can not extol it enough? Answer: You
should not believe save where you have a word of God. It is the character and
nature of faith to be built and to rely on the Word of God. Where there is no
Word of God there cannot and shall not be any faith. Is this not stated clearly
and positively enough? Hence the Word of God is called in Scripture: testament,
testimonia, pacta, foedera, testimonies, agreements, covenants, as these
postulate faith; nor did God ever command us to believe any of his works
without his Word.
107. Again, he has
confirmed his works and wonders, as Christ says, John 10, 38: ”Though ye
believe not me believe the works.” If you have not God's Word you should
continue to make use of your power, of your goods, of your friends, and of all
that God has given you, and thus abide in the dispensation, established by God,
Gen. 1. For he did not give it to you in vain, he will not, for your sake, turn
water into wine or stone into bread, but you should use according to his order
whatever he has created until he forces you by word or work to use it
differently.
108. But when the hour
comes that the creature cannot help you any more and all your strength fails,
behold then God's Word begins. For then be has commanded us to acknowledge him
as God, i. e. expect everything that is good from him. This word, though in
force all the time, will yet be only understood and made use of in need, when
nothing else avails. Of this be speaks, Ps. 50, 15: ”Call upon me in the day of
trouble; I will deliver thee, and thou shalt glorify me.” From this it is clear
that we cannot make trial of God in need, for all his words and promises point
to the time of trouble, when no one but he is able to help. Hence we read,
Math. 4, 7, that when the devil tempted Christ to cast himself down from the
temple, Christ said, no, for it is written: ”Thou shalt not make trial of the
Lord thy God,” as if to say: I can go down by the steps, it is not necessary to
do signs and wonders. Again we read in the legends of the fathers that two
brothers journeyed and one of them died of hunger for God's sake; that is, he
went to hell; for they came amongst wicked people, who offered them something
to eat, and the one said, he would not take bread from these people, but expect
his food from heaven. The other took and ate and lived. That fool did nothing
else but set aside God's order and tempted him. However sinful people may be
they are still God's creatures as well as thorns and thistles. You make use of
a thorn to open a boil or for some other purpose; will you look contemptuously
upon it, because it is a prickly brush? Thus we read that Abraham and Isaac
gave up their own wives and had them taken from them in order not to tempt God.
Therefore God preserved them so that no harm was done to them or to their
wives, while great kings were punished. From this it is clear that to tempt God
is mere wickedness and frivolity except in time of trouble.
109. There is another
temptation also in the time of trouble which was punished severely among the
people of Israel and which alas is common as compared to the other temptation
and equally irrational. That temptation occurs before God's Word is heard; this
after we hear the Word, namely thus: when we know that God has promised help in
the time of any trouble, but are not content with it, go forward and will not
abide his promise, but prescribe time, place, and manner for his help; and then
if he does not come as we expect and desire, faith vanishes. There faith is too
long, here it is too short; there it is too early, here it is too late. In both
cases men fall from the Word. Those have faith without Word, these have Word
without faith, both of which are of no avail. Middle ground is blessed, both
Word and faith united in one, as God and man are one in Christ.
110. He who holds fast to
the Word alone, trusts and abides in it, does not doubt that what the Word says
will come to pass; he who does not dictate aim or time or means and ways, but
resigns all freely to God's will and pleasure as to when, how, where, and by
whom he will fulfil his Word; he, I say, has a true living faith which does not
nor can not tempt God.
111. Learn then what it
means to tempt God; it is easily understood; it is a deficiency of true faith.
To faith belongs above all the Word of God, as the foundation and rock of
faith. Hence to tempt God is nothing else than to deal with him aside from his
Word, i. e. to believe when he did not command faith and gave us no Word, or to
disbelieve when he bids believe and gives us his Word. He did not give orders
to believe that he would feed you when you have food before you or can find it
without a miracle. But where you cannot find it, he has commanded that you
firmly believe he will not forsake you. But you should not set time or measure
for him, for he deserves to be free, which is becoming, and will not forsake
you, which is divine; what more could you desire?
112. Such was the lot of
Christ. God could have rescued him from the power of Herod. But since without
apparent necessity of a miracle all could be adjusted, he used for our example
ordinary means, and led the wise men into their own country by another way. It
would have required an unnecessary exhibition of miracles if they had returned
to Herod and made known the house wherein the child was to be found. But even
this has its meaning, as we shall see later.
Editor:
Cand.theol.