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1. This epistle lesson treats not of faith, but of its
fruits, or works. It teaches how a Christian should conduct himself outwardly
in his relations to other men upon earth. But how we
should walk in the Spirit before God, comes under the head of faith. Of faith Paul treats comprehensively and in apostolic manner in
the chapters preceding this text. A close consideration of our passage shows it
to be not didactic; rather it is meant to incite, to
exhort, urge and arouse souls already aware of their duty. Paul in Romans 12,
7-8 devotes the office of the ministry to two things, doctrine and exhortation.
The doctrinal part consists in preaching truths not generally known; in instructing and enlightening the people. Exhortation is
inciting and urging to duties already well understood. Necessarily both
obligations claim the attention of the minister, and hence Paul takes up both.
2. For the sake of effect and
emphasis the apostle in his admonition
employs pleasing figures and makes an eloquent appeal. He introduces certain
words
"Armor," "work," "sleep,"
"awake," "darkness," "light," 'day," "night''
which are purely figurative, intended to convey other than a literal and
native meaning. He has no reference here to the things they ordinarily stand
for. The words are employed as similes, to help us
grasp the spiritual thought. The meaning is: Since for sake
of temporal gain men rise from sleep, put aside the things of darkness and take
up the day's work when night has given place to morning, how much greater the
necessity for us to awake from our spiritual sleep, to cast off the things of
darkness and enter upon the works of light, since our night has passed and our
day breaks.
3. "Sleep" here stands for the works of
wickedness and unbelief. For sleep is properly incident to the night time; and then, too, the explanation is given in the
added words: "Let us cast off the works of darkness." Similarly in the thought of awakening and rising are
suggested the works of faith and piety. Rising from sleep is naturally an event
of the morning. Relative to the same conception are Paul's words in First
Thessalonians 5, 4-10: "But ye, brethren, are not in darkness . . . ye are
all sons of light, and sons of the day: we are not of the night, nor of
darkness; so then let us not sleep, as do the rest, but let us watch and be
sober. For they that sleep, sleep in the night; and they that are drunken are
drunken in the night. But let us, since we are of the
day, be sober, putting on the breastplate of faith and love; and for a helmet,
the hope of salvation. For God appointed us not unto wrath, but unto the
obtaining of salvation through our Lord Jesus Christ, who died for us, that,
whether we wake or sleep, we should live together with him."
4. Paul, of course, is here not enjoining against
physical sleep. His contrasting figures of sleep and wakefulness are used as illustrations of spiritual lethargy and activity
the godly and the ungodly life. In short, his conception
here of rising out of sleep is the same as that expressed in his declaration
(Tit 2, 11-13): "For the grace of God hath appeared, bringing salvation to
all men, instructing us, to the intent that, denying ungodliness and worldly
lusts, we should live soberly and righteously and godly in this present world;
looking for the blessed hope and appearing of the glory of the great God and
our Saviour Jesus Christ." That which in the passage just quoted is
called "denying ungodliness and worldly lusts," is here in our text
described as a rising from sleep; and the "sober, righteous, godly
life" is the waking and the putting on the armor of light; while the
appearing of grace is the day and the light, as we shall hear.
5. Now, note the analogy between natural and spiritual
sleep. The sleeper sees nothing about him; he is not sensitive to any of
earth's realities. In the midst of them he lies as one dead, useless; as without power or purpose. Though having life in himself
he is practically dead to all outside. Moreover, his mind is
occupied, not with realities, but with dreams, wherein he beholds mere
images; vain forms, of the real; and he is foolish enough to think them true. But when he wakes, these illusions or dreams vanish. Then he
begins to occupy himself with realities; phantoms are discarded.
6. So it is in the spiritual life. The ungodly individual
sleeps. He is in a sense dead in the sight of God. He does not recognize is
not sensitive to the real spiritual blessings extended him through the
Gospel; he regards them as valueless. For these blessings are only to be
recognized by the believing heart; they are concealed
from the natural man. The ungodly individual is occupied
with temporal, transitory things, such as luxury and honor, which are to
eternal life and joy as dream images are to flesh-and-blood creatures.
When
the unbeliever awakes to faith, the transitory things of earth will pass from
his contemplation, and their futility will appear. In relation to this subject
Psalm 76, 5, reads: "The stouthearted are made a spoil, they have slept
their sleep; and none of the men of might have found their hands." And Psalm 73, 20: "As a dream when one awaketh, so, 0
Lord, when thou awakest, thou wilt despise their image." Also Isaiah 29, 8: "And it shall be as when a hungry man
dreameth, and, behold, he eateth; but he awaketh, and his soul is empty: or as
when a thirsty man dreameth, and, behold, he drinketh; but he awaketh, and,
behold, he is faint, and his soul hath appetite: so shall the multitude of all
the nations be, that fight against mount Zion."
But is it not showing altogether too much contempt for
worldly power, wealth, pleasure and honor to compare them to dreams to dream
images? Who has courage to declare kings and princes, wealth, pleasure and
power but creations of a dream, in the face of the mad rage of earth after such
things? The reason for such conduct is failure to rise from sleep and by faith
behold the light.
"For now
is salvation nearer to us than when we first believed."
7. What do these words imply? Did we
believe before, or have we now ceased to believe? Right here we must
know that, as Paul in Romans 1, 2-3 says, God through his prophets promised in
the holy Scriptures the Gospel of his Son Jesus Christ
our Lord, through whom all the world was to be saved. The word to Abraham reads: "In thy seed shall all the nations of the earth
be blessed." Gen 22, 18. The blessing here
promised to the patriarch, in his seed, is simply that grace and salvation in
Christ which the Gospel presents to the whole world, as Paul declares in the
fourth chapter of Romans and the fourth of Galatians. For Christ is the seed of Abraham, his own flesh and blood, and in Christ all
believing inquirers will be blessed.
8. This promise to the patriarch was later more
minutely set forth and more widely circulated by the prophets. All of them
wrote of the advent of Christ, and his grace and Gospel, as Peter in Acts 3,
18-24 says: The divine promise was believed by the
saints prior to the birth of Christ; thus, through the coming Messiah they were
preserved and saved by faith. Christ himself (Luk 16, 22) pictures the promise
under the figure of Abraham's bosom, into which all saints, from the time of
Abraham to Christ's time, were gathered.
Thus is explained Paul's declaration, "Now is salvation nearer
to us than when we first believed." He means practically: "The
promise of God to Abraham is not a thing for future fulfilment; it is already
fulfilled. Christ is come. The Gospel has been revealed
and the blessing distributed throughout the world. All that we waited for in
the promise, believing, is here." The sentence has reference to the
spiritual day Paul later speaks of the rising light of the Gospel; as we shall hear.
9. But faith is not abolished in the fulfilment of the promise;
rather it is established. As they of former time believed in the future
fulfilment, we believe now in the completed fulfilment. Faith, in the two
instances, is essentially the same, but one belief succeeds the other as
fulfilment succeeds promise. For in both cases faith is based
on the seed of Abraham; that is, on Christ. In one instance
it precedes his advent and in the other follows. He
who would now, like the Jews, believe in a Christ yet to come, as if the
promise were still unfulfilled, would be condemned. For he would make God a
liar in holding that his word is unredeemed, contrary to fact. Were the promise
not fulfilled, our salvation would still be far off; we would have to wait its
future accomplishment.
10. Having in mind faith under these two conditions,
Paul asserts in Romans 1, 17: "In the Gospel is revealed a righteousness
of God from faith unto faith." What is meant by
the phrase "from faith unto faith"? Simply that we must now believe
not only in the promise but in its past fulfilment.
For though the faith of the fathers is one with our faith, they trusting in a
Christ to come and we in a Christ revealed, yet the Gospel leads from the
former faith to the latter. It is now necessary to believe not only the
promise, but also its fulfilment. Abraham and the ancients were
not called upon to believe in accomplished fulfilment, though they had
the same Christ with us. There is one faith, one spirit, one Christ, one
community of saints; but they preceded, while we come
after, Christ.
11. Thus we the fathers and ourselves have had and still
have a common faith in the one Christ, but under different conditions. Because
of this common faith in the Messiah, we speak of their act of faith as our own,
notwithstanding we were not alive in their day. And similarly,
when they make mention of hearing, seeing and believing Christ, the reference
is to ourselves, in whose day they live not. David says (Ps 8, 3): "When I
consider thy heavens, the work of thy fingers," that is, the apostles. Yet
David did not live to see their day. And (Ps 9, 2):
"I will be glad and exult in thee; I will sing praise to thy name, 0 Thou
Most High." And there are many similar passages
where one individual speaks in the person of another in consequence of a common
faith whereby believers unite in Christ as one body.
12. Paul's statement "Now is salvation nearer to
us than when we first believed" cannot be understood to refer to nearness
of possession. For the fathers had the same faith and the same Christ with us,
and Christ was equally near to them. Hebrews 13, 8 says, "Jesus Christ is
the same yesterday and today, yea and for ever." That is, Christ exists
from the beginning of the world to all time, and through him and in him all are
preserved. To him of strongest faith Christ is nearest; and from him who least
believes, is salvation farthest, so far as personal
possession of it goes. Paul's reference here is to nearness of the revelation
of salvation. When Christ came the promise was
fulfilled. The Gospel was revealed to the world.
Through Christ's coming it was publicly preached to
all men. In recognition of these things, the apostle says:
"Salvation is nearer to us" than when unrevealed and unfulfilled in
the promise. In Titus 2, 11, it is said: "For the
grace of God hath appeared, bringing salvation." In other words, God's
grace is revealed and publicly proclaimed; though the saints
who lived prior to its manifestation nevertheless possessed it.
13. So the Scriptures teach the coming of Christ,
notwithstanding he was already present to the fathers. However, he was not
publicly proclaimed to mankind until after his
resurrection from the dead. It is of this coming in the Gospel the Scriptures
for the most part teach. Incident to this revelation he came in human form. The
taking upon himself of humanity would have profited no one had it not meant the
proclamation of the Gospel. The Gospel was to present him to the whole world,
revealing the fact that he became man for the sake of imparting the blessing to
all who, accepting the Gospel, should believe in him. Paul tells us (Rom 1, 2)
the Gospel was promised of God; from which we may infer God placed more
emphasis upon the Gospel, the public revelation of Christ through the Word,
than upon his physical birth, his advent in human form. God's purpose was
concerning the Gospel and our faith, and he permitted his Son to assume
humanity for the sake of making possible the preaching of the Gospel of Christ;
that through the revealed Word salvation in Christ might be brought near- might
come to all the world.
14. Some have presented four different forms of
Christ's advent, adapted to the four Sundays in Advent. But
the most vital form of his coming, that upon which all efficacy depends, the
coming to which Paul here refers, they have failed to recognize. They know not
what constitutes the Gospel, nor for what purpose it was
given. Despite their much talk about the advent of Christ, they thrust
him from us farther than heaven is from earth. How can Christ profit us unless
he be embraced by faith? But
how can he be embraced by faith where the Gospel is not preached?
"The
night is far spent, and the day is at hand."
15. This is equivalent to saying "salvation is
near to us." By the word "day" Paul
means the Gospel; the Gospel is like day in that it enlightens the heart or
soul. Now, day having broken, salvation is near to us. In other words, Christ
and his grace, promised to Abraham, are now revealed; they are preached in all the world, enlightening mankind, awakening us from sleep
and making manifest the true, eternal blessings, that we may occupy ourselves
with the Gospel of Christ and walk honorably in the day. By the word "night" we are to understand all doctrines apart from
the Gospel. For there is no other saving doctrine; all else is night and
darkness.
16. Notice carefully Paul's words. He designates the
most beautiful and vivifying time of the daythe delightful, joyous dawn, the
hour of sunrise. Then the night has passed and the day broken. In response to
the morning dawn, birds sing, beasts arouse themselves and all humanity arises.
At daybreak, when the sky is red in the east, the world is
apparently new and all things reanimated, In many places in the Scriptures, the
comforting, vivifying preaching of the Gospel is compared to the morning dawn,
to the rising of the sun; sometimes the figure is implied and sometimes plainly
expressed, as here where Paul styles the Gospel the breaking day. Again,
Psalm 110, 3: "Thy people offer themselves willingly in the day of thy
power, in holy array: out of the womb of the morning thou hast the dew of thy
youth." Here the Gospel is plainly denominated the womb of the morning,
the day of Christ's power, wherein, as the dew is born of the morning, we are
conceived and born children of Christ; and by no work of man, but from heaven
and through the Holy Spirit's grace.
17. This Gospel day is produced by
the glorious Sun Jesus Christ. Hence Malachi calls him the Sun of Righteousness, saying,
"But unto you that fear my name shall the Sun of Righteousness arise with
healing in its wings." Mal. 4, 2. All believers
in Christ receive the light of his grace, and righteousness, and shall rejoice
in the shelter of his wings. Again in Psalm 118, 24, we read:
"This is the day which Jehovah hath made; we will rejoice and be glad in
it." The meaning is: The natural sun makes the
natural day, but the Lord himself is the author of the spiritual day. Christ is
the Sun, the source of the Gospel day. From him the Gospel brightness shines
throughout the world. John 9, 5 reads: "I am the
light of the world."
18. Psalm 19, 1 beautifully describes Christ the Sun,
and the Gospel day: "The heavens declare the glory of God." As the
natural heavens bring the sun and the day, and the sun is in the heavens, so
the apostles in their preaching possess and bring to us the real Sun, Christ.
The Psalm continues: "In them hath he set a tabernacle for the sun, which
is as a bridegroom coming out of his chamber, and rejoiceth as a strongman to
run his course. His going forth is from the end of the heavens, and his circuit
unto the ends of it; and there is nothing hid from the heat thereof." It
all refers to the beautiful daybreak of the Gospel. Scripture sublimely exalts
the Gospel day, for it is the source of life, joy, pleasure and energy, and
brings all good. Hence the name "Gospel" - joyful
news.
19. Who can enumerate the things revealed to us by
this day by the Gospel? It teaches us everything the nature of God, of
ourselves, and what has been and is to be in regard to
heaven, hell and earth, to angels and devils. It enables us to know how to
conduct ourselves in relation to these whence we are and whither we go. But, being deceived by the devil, we forsake the light of
day and seek to find truth among philosophers and heathen totally ignorant of
such matters. In permitting ourselves to be blinded by
human doctrines, we return to the night. Whatsoever is not the Gospel day
surely cannot be light. Otherwise Paul, and in fact all Scripture, would not
urge that day upon us and pronounce everything else night.
20. Our disposition to run counter to the perfectly
plain teachings of Scripture and seek inferior light, when the Lord declares
himself the Light and Sun of the world, must result from our having incurred the
displeasure of Providence. Had we no other evidence that the high schools of
the Pope are the devil's abominable fostering-places of harlots and knaves, the
fact is amply plain in the way they shamelessly introduce and extol Aristotle,
the inferior light, exercising themselves in him more than in Christ; rather
they exercise themselves wholly in Aristotle and not at all in Christ.
"Let us
therefore cast off the works of darkness, and let us put on the armor of
light."
21. As Christ is the Sun and the Gospel is the day, so
faith is the light, or the seeing and watching on that day. We
are not profited by the shining of the sun, and the day it produces, if our
eyes fail to perceive its light. Similarly, though the Gospel is revealed, and proclaims Christ to the world, it
enlightens none but those who receive it, who have risen from sleep through the
agency of the light of faith. They who sleep are not affected
by the sun and the day; they receive no light therefrom, and see as
little as if there were neither sun nor day. It is to our day Paul refers when
he says: "Dear brethren, knowing the season, that
already it is time for you to awake out of sleep, etc." Though the hour is
one of spiritual opportunity, it has been revealed in
secular time, and is daily being revealed. In the light of our spiritual knowledge we are to rise from sleep and lay aside the works
of darkness. Thus it is plain Paul is not addressing unbelievers. As before said, he is not here teaching the doctrine of faith, but
its works and fruits. He tells the Romans they know the time is at hand,
that the night is past and the day has broken.
22. Do you ask, Why this passage
to believers? As already
stated, preaching is twofold in character: it may teach or it may incite and
exhort. No one ever gets to the point of knowledge where it is not necessary to
admonish him continually to urge him to new reflections upon what he
already knows; for there is danger of his untiring enemies the devil, the world
and the flesh wearying him and causing him to become negligent, and
ultimately lulling him to sleep. Peter says (1 Pet 5,
8): "Your adversary the devil, as a roaring lion, walketh about, seeking
whom he may devour." In consequence of this fact, he says:
"Be sober, be watchful." Similarly Paul's
thought here is that since the devil, the world and the flesh cease not to
assail us, there should be continuous exhorting and impelling to vigilance and
activity. Hence the Holy Spirit is called the
Paraclete, the Comforter or Helper, who incites and urges to good.
23. Hence Paul's appropriate choice of words. Not the works of
darkness but the works of light he terms "armor." And
why "armor" rather than "works"? Doubtless
to teach that only at the cost of conflicts, pain, labor and danger will the
truly watchful and godly life be maintained; for these three powerful enemies,
the devil, the world and the flesh, unceasingly oppose us day and night. Hence Job (ch 7, 1) regards the life of man on earth as a
life of trial and warfare.
Now,
it is no easy thing to stand always in battle array during the whole of life.
Good trumpets and bugles are necessary preaching and exhortation of the sort to
enable us valiantly to maintain our position in battle. Good works are armor:
evil works are not; unless, indeed, we submit and give them control over us.
Then they likewise become armor. Paul says, "Neither present
your members unto sin as instruments of unrighteousness" (Rom 6, 13),
meaning: Let not the works of darkness get such control of you as to render
your members weapons of unrighteousness.
24. Now, as already made plain, the word
"light" here carries the thought of "faith." The light of
faith, in the Gospel day, shines from Christ the Sun into our hearts. The armor
of light, then, is simply the works of faith. On the other hand,
"darkness" is unbelief; it reigns in the absence of the Gospel and of
Christ, through the instrumentality of the doctrines of men-of human
reason-instigated by the devil. The "works of darkness" are,
therefore, the "works of unbelief." As Christ is Lord and Ruler in
the realm of that illuminating faith, so, as Paul says (Eph 6, 12), the devil
is ruler of this darkness; that is, over unbelievers. For he says again (2 Cor 4, 3-4): "And even if our gospel is veiled, it is
veiled in them that perish: in whom the god of this world [that is, the devil]
hath blinded the minds of the unbelieving, that the light of the gospel of the
glory of Christ . . . should not dawn upon them." The character of the two
kinds of works, however, will be discussed later.
"Let us
walk, becomingly (honestly), as in the day."
25. Works of darkness are not
wrought in the day. Fear of being shamed before men makes one conduct
himself honorably. The proverbial expression "shameless night" is a
true one. Works we are ashamed to perform in the day are
wrought in the night. The day, being shamefaced, constrains us to walk
honorably. A Christian should so live that he need never be ashamed of the
character of his works, though they be revealed to all
the world. He whose life and conduct are such as to
make him unwilling his deeds should be manifest to everyone, certainly does not
live in a Christian manner. In this connection Christ
says: "For everyone that doeth evil hateth the light, and cometh not to
the light, lest his works should be reproved. But he that doeth the truth
cometh to the light, that his works may be made manifest, that they have been
wrought in God, 1 Jn 3, 20-21.
26. So you see the urgent necessity for inciting and
exhorting to be vigilant and to put on the armor of light. How many Christians
now could endure the revelation of all their works to the light of day? What
kind of Christian life do we hypocrites lead if we cannot endure the exposure
of our conduct before men, when it is now exposed to
God, his angels and creatures, and on the last day shall be revealed to all? A
Christian ought to live as he would be found in the
last day before all men. "Walk as children of light, for the fruit of the
light is in all goodness and righteousness and truth." Eph
5, 9. "Take thought for things honorable,"
not only in the sight of God, but also "in the sight of all men."
Rom 12, 17. "For our glorying is this, the
testimony of our conscience, that in holiness and sincerity of God, not in
fleshly wisdom . . . we behaved ourselves in the world." 2 Cor 1, 12.
27. But such a life certainly cannot be maintained in
the absence of faith, when faith itself vigilant, active, valiant faith has
enough to do to remain constant, sleepless and unwearied. Essential as it is that
doctrine be preached to the illiterate, it is just as
essential to exhort the learned not to fall from their incipient right living,
under the assaults of raging flesh, subtle world and treacherous devil.
"Not in
revelling and drunkenness, not in chambering and wantonness, not in strife and
jealousy."
28. Here Paul enumerates certain works of darkness. In the
beginning of the discourse he alludes to one as
"sleep." In First Thessalonians 5, 6, it is written:
"Let us not sleep, as do the rest, but let us watch and be sober." Not that the apostle warns against physical sleep; he means
spiritual sleep unbelief, productive of the works of darkness. Yet
physical sleep may likewise be an evil work when indulged in
from lust and revelling, through indolence and excessive inebriety, to the
obstruction of light and the weakening of the armor of light. These six works
of darkness include all others, such as are enumerated
in Galatians 5, 19-21, and Colossians 3, 5 and 8. We will divide them into two
general classes, the right hand class and the left hand class. Upon the right
are arrayed these four revelling, drunkenness, chambering and wantonness; on the left, strife and jealousy. For
scripturally, the left side signifies adversity and its attendant evils
wrath, jealousy, and so on. The right side stands for prosperity and its
results rioting, drunkenness, lust, indolence, and the like.
29. Plainly, then, Paul means to include under the two
mentioned works of darkness strife and jealousy all of similar character.
For instance, the things enumerated in Ephesians 4, 31, which says: "Let
all bitterness, and wrath, and anger, and clamor, and railing, be put away from
you, with all malice"; and again in Galatians 5, 19-21, reading: "Now
the works of the flesh are . . . enmities, strife, jealousies, wraths,
factions, divisions, parties, envyings, drunkenness, revellings and such
like." In short, "strife and jealousy" here stand for
innumerable evils resulting from wrath, be it in word or deed.
30. Likewise under the four vices revelling,
drunkenness, indolence and lewdness the apostle includes all the vices of
unchastity in word or deed, things none would wish to enumerate. The six works
mentioned suffice to teach that he who lives in the darkness of unbelief does
not keep himself pure in his neighbor's sight, but is immoderate in all his
conduct, toward himself and toward his fellow-man.
Further comment on these words is unnecessary. Everyone knows the meaning of
"revelling and drunkenness" excessive eating and drinking, more
for the gratification of appetite than for nourishment of the body. Again, it
is not hard to understand the reference to idleness in bed-chambers,
to lewdness and unchastity. The apostle's words stand for the indulgence of the
lusts and appetites of the flesh: excessive sleeping and indolence; every form
of unchastity and sensuality practiced by the satiated, indolent and stupid, in
daytime or nighttime, in retirement or elsewhere, privately or publicly-vices
that seek material darkness and secret places. These vices Paul terms
"chambering and wantonness." And the meaning
of "strife" and of "jealousy" is generally understood.
PUT ON CHRIST, THE ARMOR OF LIGHT.
"But put
ye on the Lord Jesus Christ."
31. In this admonition to put on Christ, Paul briefly
prescribes all the armor of light. Christ is "put on" in two ways.
First, we may clothe ourselves with his virtues. This is effected
through the faith that relies on the fact of Christ having in his death
accomplished all for us. For not our righteousness, but the righteousness of
Christ, reconciled us to God and redeemed us from sin. This manner of putting
on Christ is treated of in the doctrine concerning
faith; it gives Christ to us as a gift and a pledge. Relative to this topic
more will be said in the epistle for New Year's day,
Galatians 3, 27: "For as many of you as were baptized into Christ did put
on Christ."
32. Secondly, Christ being our example and pattern,
whom we are to follow and copy, clothing ourselves in the virtuous garment of
his walk, Paul fittingly says we should "put on" Christ. As expressed
in First Corinthians 15, 49: "As we have borne
the image of the earthy, we shall also bear the image of the heavenly."
And again (Eph 4, 22-24): "That ye put away, as concerning your former
manner of life, the old man, that waxeth corrupt after the lusts of deceit; and
that ye be renewed in the spirit of your mind, and put on the new man, that
after God hath been created in righteousness and holiness of truth."
33. Now, in Christ we behold only the true armor of
light. No gormandizing or drunkenness is here; nothing but fasting, moderation,
and restraint of the flesh, incident to labor, exertion, preaching, praying and
doing good to mankind. No indolence, apathy or
unchastity exists, but true discipline, purity, vigilance, early rising. The
fields are couch for him who has neither house, chamber nor
bed. With him is no wrath, strife or envying;
rather utter goodness, love, mercy, patience. Paul presents
Christ the example in a few words where he says (Col 3, 12- 15): "Put on
therefore, as God's elect, holy and beloved, a heart of compassion, kindness,
lowliness, meekness, longsuffering; forbearing one another, and forgiving each
other, if any man have a complaint against any, even as the Lord forgave you,
so also do ye: and above all these things put on love, which is the bond of
perfectness, and let the peace of Christ rule in your hearts, to the which also
ye were called in one body; and be ye thankful." Again, in
Philippians 2, 5-8, after commanding his flock to love and serve one another,
he presents as an example the same Christ who became servant unto us. He says:
"Have this mind in you, which was also in Christ Jesus: who, existing in
the form of God, counted not the being on an equality with God a thing to be
grasped, but emptied himself, taking the form of a servant, being made in the
likeness of men; and being found in fashion as a man."
34. Now, the armor of light is, briefly, the good
works opposed to gluttony, drunkenness, licentiousness; to indolence, strife
and envying: such as fasting, watchfulness, prayer, labor, chastity, modesty,
temperance, goodness, endurance of hunger and thirst, of cold and heat. Not to
employ my own words, let us hear Paul's enumeration of good works in Galatians
5, 22- 23: "The fruit of the Spirit is love, joy, peace, longsuffering,
kindness, goodness, faithfulness, meekness, self-control." But he makes a still more comprehensive count in Second Corinthians
6, 1-10: "We entreat also that ye receive not the grace of God in vain
(for he saith, At an acceptable time I hearkened unto thee, and in a day of
salvation did I succor thee: behold, now is the acceptable time; behold, now is
the day of salvation) [in other words, For now is salvation nearer to us than
when we first believed, and now is the time to awake out of sleep]: giving no
occasion of stumbling in anything, that our ministration be not blamed; but in
everything commending ourselves, as ministers of God, in much patience, in
afflictions, in necessities, in distresses, in stripes, in imprisonments, in
tumults, in labors, in watchings, in fastings; in pureness, in knowledge, in
longsuffering, in kindness, in the Holy Spirit, in love unfeigned, in the word
of truth, in the power of God; by the armor of righteousness on the right hand
and on the left, by glory and dishonor, by evil report and good report; as
deceivers, and yet true; as unknown, and yet well known; as dying, and behold,
we live; as chastened, and not killed; as sorrowful, yet always rejoicing; as
poor, yet making many rich; as having nothing, and yet possessing all
things." What a rich stream of eloquence flows from Paul's lips! He
makes plain enough in what consists the armor of light on the left hand and on
the right. To practice these good works is truly putting on Jesus Christ.
35. It is a very beautiful feature in this passage
that it presents the very highest example, the Lord himself, when it says,
"Put ye on the Lord." Here is a strong
incentive. For the individual who can see his master fasting, laboring,
watching, enduring hunger and fatigue, while he himself feasts, idles, sleeps,
and lives in luxury, must be a scoundrel. What master could tolerate such
conduct in a servant? Or what servant would dare attempt
such things? We can but blush with shame when we behold our unlikeness to
Christ.
36. Who can influence to action him who refuses to be warmed and aroused by the example of Christ himself? What is
to be accomplished by the rustling of leaves and the sound of words when the thunder-clap of Christ's example fails to move us? Paul was
particular to add the word "Lord," saying, "Put ye on the Lord Jesus Christ." As if to say: "Ye servants, think not yourselves great and
exalted. Look upon your Lord, who, though under no obligation, denied
himself."
"And
make not provision for the flesh, to fulfil the lusts thereof."
37. Paul here briefly notices two different provisions
for the flesh. One is supplying its natural wants-furnishing
the body with food and raiment necessary to sustain life and vigor; guarding
against enfeebling it and unfitting it for labor by too much restraint.
38. The other provision is a sinful one, the
gratification of the lusts and inordinate appetites. This Paul here forbids. It
is conducive to works of darkness. The flesh must be
restrained and made subservient to the spirit. It must not dismount its
master, but carry him if necessary. Sirach (ch 33, 24) says:
"Fodder, a wand, and burdens are for the ass; and bread, correction, and
work for a servant." He does not say the animal is to be mistreated or maimed; nor does he say the servant is to be
abused or imprisoned. Thus to the body pertains subjection, labor and whatever
is essential to its proper welfare. Paul says of himself: "I buffet my
body, and bring it into bondage [subjection]." 1
Cor 9, 27. He does not say he brings his body to illness or death, but makes it
serve in submission to the spirit.
39. Paul adds this last admonition for the sake of two
classes of people. One class is represented by them who make
natural necessity an excuse to indulge their lusts and gratify their desires.
Because of humanity's proneness to such error, many saints, deploring the sin,
have often in the attempt to resist it, unduly restrained their bodies. So
subtle and deceptive is nature in the matter of its demands and its lusts, no
man can wholly handle it; he must live this life in insecurity and concern.
The other class is represented by the blind saints who imagine the
40. Gerson commended the Carthusians for not eating
meat, even though debility made meat a necessity. He would deny it even at the
cost of life. Thus was the great man deceived by this superstitious, angelic
spirituality. What if God judges its votaries as murderers of themselves?
Indeed, no orders, statutes or vows contrary to the command of God can
rightfully be made; and if made they would profit no more than would a vow to
break one's marriage contract. Certainly God has here in the words of Paul forbidden
such destruction of our own bodies. It is our duty to allow the body all
necessary food, whether wine, meat, eggs or anything else; whether the time be
Friday, Sunday, in Lent or after the feast of Easter; regardless of all orders,
traditions and vows, and of the Pope. No prohibition contrary to God's command
can avail, though made by the angels even.
41. This wretched folly of vows has its rise in
darkness and blindness; the looking upon mere works and trusting to be saved by
the number and magnitude of them. Paul would make of works "armor of
light," and employ them to overcome the works of darkness. Thus far, then,
and no farther, should fasting, vigilance and exertion be practiced. Before God
it matters not at all whether you eat fish or meat, drink water or wine, wear
red or green, do this or that. All foods are good creations of God and to be
used. Only take heed to be temperate in appropriating them and to abstain when
it is necessary to the conquest of the works of darkness. It is impossible to lay
down a common rule of abstinence, for all bodies are not constituted alike. One
needs more, another less. Everyone must judge for himself, and must care for
his body according to the advice of Paul: "Make not provision for the
flesh, to fulfil the lusts thereof." Had there been any other rule for us,
Paul would not have omitted it here.
42. Hence, you see, the ecclesiastical traditions that
flatly forbid the eating of meat are contrary to the Gospel. Paul predicts
their appearance in First Timothy 4, 1-3, where he says: "But the Spirit
saith expressly, that in later times some shall fall away from the faith,
giving heed to seducing spirits and doctrines of demons, through the hypocrisy
of men that speak lies, branded in their own conscience as with a hot iron;
forbidding to marry, and commanding to abstain from meats, which God created to
be received with thanksgiving." That these words have reference to
ecclesiastical orders and those of the entire Papacy, no one can deny. They are
plain. Hence the nature of papistical works is manifest.
43. Also you will note here Paul does not sanction the
fanatical devotion of certain effeminate saints who set apart to themselves
particular days for fasting, as a special service to God, one for this saint,
another for that. These are all blind paths, leading us to base our blessings
on works. Without distinction of days and meats, our lives should be temperate
and sober throughout. If good works are to be our armor of light, and if the
entire life is to be pure and chaste, we must never lay off the arms of
defense, but always be found sober, temperate, vigilant, energetic. These
fanatical saints, however, fast one day on bread and water and then eat and
drink to excess every day for one-fourth of the year. Again, some fast from
food in the evening but drink immoderately. And who can mention all the folly
and works of darkness originating from regarding works for the sake of the
efforts themselves and not for the purpose they serve. Men convert the armor of
good works into a mirror, fasting without knowing the reason for abstinence.
They are like those who bear a sword merely to look at, and when assailed do
not use it. This is enough on today's epistle lesson.
1. In the preface I said that there are two things to
be noted and considered in the Gospel lessons: first, the works of Christ
presented to us as a gift and blessing on which our faith is to cling and
exercise itself; secondly, the same works offered as an example and model for
us to imitate and follow. All Gospel lessons teach us first faith and then good
works. We will therefore consider this Gospel under three heads: speaking first
of faith; secondly of good works, and thirdly of the lesson story and it's
hidden meaning.
2. This Gospel encourages and demands faith, or it
pre-figures Christ coming with grace, and none may receive or accept save he
who believes him to be the man, and has the mind, as this Gospel portrays in Christ.
Nothing but the mercy, tenderness and kindness of Christ are here shown, and he
who so receives and believes on him is saved. He sits not upon a proud steed,
an animal of war, nor does he come in great pomp and power, but sitting upon an
ass, an animal of peace fit only for burdens and labor and a help to man. He
indicates by this that he comes not to frighten man, nor to drive or crush him,
but to help and to carry his burden for him. And although it was the custom of
the country to ride on asses and to use horses for war, as the Scriptures often
tell us, yet here the object is to show that the entrance of this king shall be
meek and lowly.
Again
it also shows the pomp and conduct of the disciples towards Christ who bring
the colt to Christ, set him thereon, and spread their garments in the way; also
that of the multitude who also spread their garments in the way and cut
branches from the trees. They manifested no fear nor terror, but only blessed
confidence in him as one for whom they dared to do such things and who would
take it kindly and readily consent to it.
3. Again, he begins his journey and comes to the
4. Thirdly, there is no armor present, no war-cry, but
songs and praise, rejoicing and thanksgiving to the Lord.
5. Fourthly, Christ, as Luke 19,41 writes, weeps over
Jerusalem because she does not know nor receive such grace; yet he was so
grieved at her loss that he did not deal harshly with her.
6. Fifthly, his goodness and mercy are best shown when
he quotes the words of the prophets, Isa. 62, 11; Zach. 9,9, and tenderly
invites men to believe and accept Christ, for the fulfilling of which
prophecies the events of this Gospel took place and the story was written, as
the Evangelist himself testifies. Therefore we must look upon this verse as the
chief part of this Gospel, for in it Christ is pictured to us and we are told
what we are to believe, and to expect of him, what we are to seek in him, and
how we may be benefitted by him.
7. First he says: "Tell ye"
the daughter of
8. I have often said that there are two kinds of
faith. First, a faith in which you indeed believe that Christ is such a man as
he is described and proclaimed here and in all the Gospels, but do not believe
that he is such a man for you, and are in doubt whether you have any part in
him and think: Yes, he is such a man to others, to Peter, Paul, and the blessed
saints; but who knows that he is such to me and that I may expect the same from
him and may confide in it, as these saints did?
9. Behold, this faith is nothing, it does not receive
Christ nor enjoy him, neither can it feel any love and affection for him or
from him. It is a faith about Christ and not in or of Christ, a faith which the
devils also have as well as evil men. For who is it that does not believe that
Christ is a gracious king to the saints? This vain and wicked faith is now
taught by the pernicious synagogues of Satan. The universities (Paris and her
sister schools), together with the monasteries and all Papists, say that this
faith is sufficient to make Christians. In this way they virtually deny
Christian faith, make heathen and Turks out of Christians, as St. Peter in 2
Pet. 2,1 had foretold: "There shall be false teachers, who shall privily
bring in destructive heresies, denying even the Master that bought them."
10. In the second place he particularly mentions,
"The daughter of
11. Such a faith will work in you love for Christ and
joy in him, and good works will naturally follow. If they do not, faith is
surely not present; for where faith is, there the Holy Ghost is and must work
love and good works.
12. This faith is condemned by apostate and rebellious
Christians, the pope, bishops, priests, monks, and the universities. They call
it arrogance to desire to be like the saints. Thereby they fulfill the prophecy
of Peter in 2 Pet. 2, 2, where he says of these false teachers: "By reason
of whom the way of the truth shall be evil spoken of." For this reason,
when they hear faith praised, they think love and good works are prohibited. In
their great blindness they do not know what faith, love and good works are. If
you would be a Christian you must permit these words to be spoken to you and
hold fast to them and believe without a doubt that you will experience what
they say. You must not consider it arrogance that in this you are like the
saints, but rather a necessary humility and despair not of God's grace but of
your own worthiness. Under penalty of the loss of salvation, does God ask for
boldness toward his proffered grace. If you do not desire to become holy like
the saints, where will you abide? That would be arrogance if you desired to be
saved by your own merit and works, as the Papists teach. They call that
arrogance which is faith, and that faith which is arrogance; poor, miserable,
deluded people!
13. If you believe in Christ and in his advent, it is
the highest praise and thanks to God to be holy. If you recognize, love, and
magnify his grace and work in you, and cast aside and condemn self and the
works of self, then are you a Christian. We say: "I believe in the holy
Christian church, the communion of saints." Do you desire to be a part of
the holy Christian church and communion of saints, you must also be holy as she
is, yet not of yourself but through Christ alone in whom all are holy.
14. Thirdly be says: "Behold." With this
word he rouses us at once from sleep and unbelief as though be had something
great, strange, or remarkable to offer, something we have long wished for and
now would receive with joy. Such waking up is necessary for the reason that
everything that concerns faith is against reason and nature; for example, how
can nature and reason comprehend that such an one should be king of Jerusalem
who enters in such poverty and humility as to ride upon a borrowed ass? How
does such an advent become a great king? But faith is of the nature that it
does not judge nor reason by what it sees or feels but by what it hears. It
depends upon the Word alone and not on vision or sight. For this reason Christ was received as a king only by the followers
of the word of the prophet, by the believers in Christ, by those who judged and
received his kingdom not by sight but by the spirit-these are the true daughters
of
15. Let us receive first and hold fast this picture in
which the nature of faith is placed before us. For as the appearance and object
of faith as here presented is contrary to nature and reason, so the same
ineffectual and unreasonable appearance is to be found in all articles and
instances of faith. It would be no faith if it appeared and acted as faith acts
and as the words indicate. It is faith because it does not appear and deport
itself as faith and as the words declare.
If Christ had entered in splendor like a king of
earth, the appearance and the words would have been according to nature and
reason and would have seemed to the eye according to the words, but then there
would have been no room for faith. He who believes in Christ must find riches
in poverty, honor in dishonor, joy in sorrow, life in death, and hold fast to
them in that faith which clings to the Word and expects such things.
16. Fourthly: "Thy king." Here he
distinguishes this king from all other kings. It is thy king, he says, who was
promised to you, whose own you are, who alone shall direct you, yet in the
spirit and not in the body. It is he for whom you have yearned from the
beginning, whom the fathers have desired to see, who will deliver you from all
that has hitherto burdened, troubled, and held you captive.
Oh,
this is a comforting word to a believing heart, for without Christ, man is
subjected to many raging tyrants who are not kings but murderers, at whose
hands he suffers great misery and fear. These are the devil, the flesh, the
world, sin, also the law and eternal death, by all of which the troubled
conscience is burdened, is under bondage, and lives in anguish. For where there
is sin there is no clear conscience; where there is no clear conscience, there
is a life of uncertainty and an unquenchable fear of death and hell in the
presence of which no real joy can exist in the heart, as Lev. 26, 36 says:
"The sound of a driven leaf shall chase them."
17. Where the heart receives the king with a firm
faith, it is secure and does not fear sin, death, hell, nor any other evil; for
he well knows and in no wise doubts that this king is the Lord of life and
death, of sin and grace, of hell and heaven, and that all things are in his
hand. For this reason he became our king and came down to us that he might
deliver us from these tyrants and rule over us himself alone. Therefore he who
is under this king cannot be harmed either by sin, death, hell, Satan, man or
any other creature. As his king lives without sin and is blessed, so must he be
kept forever without sin and death in living blessedness.
18. See, such great things are contained in these
seemingly unimportant words: "Behold, thy king." Such boundless gifts
are brought by this poor and despised king. All this reason does not
understand, nor nature comprehends, but faith alone does. Therefore he is
called thy king; thine, who art vexed and harassed by sin, Satan, death and
hell, the flesh and the world, so that thou mayest be governed and directed in
the grace, in the spirit, in life, in heaven, in God.
With
this word, therefore, he demands faith in order that you may be certain that he
is such a king to you, has such a kingdom, and has come and is proclaimed for
this purpose. If you do not believe this of him, you will never acquire such
faith by any work of yours. What you think of him you will have; what you
expect of him you will find; and as you believe so shall it be to you. He will
still remain what he is, the King of life, of grace, and of salvation, whether
he is believed on or not.
19. Fifthly: He "cometh." Without doubt you
do not come to him and bring him to you; he is too high and too far from you.
With all your effort, work and labor you cannot come to him, lest you boast as
though you had received him by your own merit and worthiness. No, dear friend,
all merit and worthiness is out of the question, and there is nothing but
demerit and unworthiness on your side, nothing but grace and mercy on his. The
poor and the rich here come together, as Prov. 22, 2 says.
20. By this are condemned all those infamous doctrines
of free will, which come from the pope, universities and monasteries. For all
their teaching consists in that we are to begin and lay the first stone. We
should by the power of free will first seek God, come to him, run after him and
acquire his grace. Beware, beware of this poison! It is nothing but the
doctrine of devils, by which all the world is betrayed. Before you can cry to
God and seek him God must come to you and must have found you, as Paul says,
Rom. 10, 14-15: "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?" God must lay the first stone and begin with you, if you are to seek
him and pray to him. He is present when you begin to seek. If he were not you
could not accomplish anything but mere sin and the greater the sin, the greater
and holier the work you will attempt and you will become a hardened hypocrite.
21. You ask, how shall we begin to be godly and what
shall we do that God may begin his work in us? Answer: Do you not understand,
it is not for you to work or to begin to be godly, as little as it is to
further and complete it. Everything that you begin is in and remains sin,
though it shines ever so brightly; you cannot do anything but sin, do what you
will. Hence, the teaching of all the schools and monasteries is misleading,
when they teach man to begin to pray and do good works, to found something, to
give, to sing, to become spiritual and thereby to seek God's grace.
22. You say, however: Then I must sin from necessity,
if by my free will I work and live without God? And I could not avoid sin, no
matter what I would do? Answer: Truly it is so, that you must remain in sin, do
what you will, and that everything is sin you do alone out of your own free
will. For if out of your own free will you might avoid sin and do that which
pleases God, what need would you have of Christ? He would be a fool to shed his
blood for your sin, if you yourself were so free and able to do aught that is
not sin. From this you learn how the universities and monasteries with their
teachings of free will and good works do nothing else but darken the truth of
God so that we know not what Christ is, what we are and what our condition is.
They lead the whole world with them into the abyss of hell, and it is indeed
time that we eradicate from the earth all chapters and monasteries.
23. Learn then from this Gospel what takes place when
God begins to make us godly, and what the first step is in becoming godly.
There is no other beginning than that your king comes to you and begins to work
in you. It is done in this way: The Gospel must be the first; this must be
preached and heard. In it you bear and learn how all your works count for
nothing before God and that everything is sinful that you work and do. Your
king must first be in you and rule you. Behold, here is the beginning of your
salvation; you relinquish your works and despair of yourself, because you hear
and see that all you do is sin and amounts to nothing, as the Gospel tells you,
and you receive your king in faith, cling to him, implore his grace and find
consolation in his mercy alone.
But
when you hear and accept this it is not your power, but God's grace, that
renders the Gospel fruitful in you, so that you believe that you and your works
arc nothing. For you see how few there are who accept it, so that Christ weeps
over Jerusalem and, as now the Papists are doing, not only refuse it, but
condemn such doctrine, for they will not have all their works to be sin, they
desire to lay the first stone and rage and fume against the Gospel.
24. Again, it is not by virtue of your power or your
merit that the Gospel is preached and your king comes. God must send him out of
pure grace. Hence, not greater wrath of God exists than where he does not send
the Gospel; there is only sin, error and darkness, there man may do what he
will. Again, there is no greater grace, than where he sends his Gospel, for
there must be grace and mercy in its train, even if not all. Perhaps only a
few, receive it. Thus the pope's government is the most terrible wrath of God,
so that Peter calls them. the children of execration, for they teach no Gospel,
but mere human doctrine of their own works as we, alas, see in all the
chapters, monasteries and schools.
25. This is what is meant by "Thy king
cometh." You do not seek him, but he seeks you. You do not find him, he
finds you. For the preachers come from him, not from you; their sermons come
from him, not from you; your faith comes from him, not from you; everything
that faith works in you comes from him, not from you; and where he does not
come, you remain outside; and where there is no Gospel there is no God, but
only sin and damnation, free will may do, suffer, work and live as it may and
can. Therefore you should not ask, where to begin to be godly; there is no
beginning, except where the king enters and is proclaimed.
26. Sixthly, he cometh "unto thee." Thee,
thee, what does this mean? Is it not enough that he is your king? If he is
yours how can he say, he comes to you? All this is stated by the prophet to
present Christ in an endearing way and invite to faith. It is not enough that
Christ saves us from the rule and tyranny of sin, death and hell, and becomes
our king, but he offers himself to us for our possession, that whatever he is
and has may be ours, as St. Paul writes, Rom. 8, 32: "He that spared not
his own Son, but delivered him up for us all, how shall he not also with him
freely give us all things?"
27. Hence the daughter of
Behold, this means that he comes to you, for your
welfare, as your own; in that he is your king, you receive grace from him into
your heart, so that he delivers you from sin and death, and thus becomes your
king and you his subject. In coming to you he becomes your own, so that you
partake of his treasures, as a bride, by the jewelry the bridegroom puts on
her, becomes partner of his possessions. Oh, this is a joyful, comforting form
of speech! Who would despair and be afraid of death and hell, if he believes in
these words and wins Christ as his own?
28. Seventhly: "Meek." This word is to be
especially noticed, and it comforts the sin- burdened conscience. Sin naturally
makes a timid conscience, which fears God and flees, as Adam did in
As if
he would say: Do not flee and despair for he does not come now as he came to
Adam, to Cain, at the flood, at Babel, to Sodom and Gomorrah, nor as he came to
the people of Israel at Mount Sinai; he comes not in wrath, does not wish to
reckon with you and demand his debt. All wrath is laid aside, nothing but
tenderness and kindness remain. He will now deal with you so that your heart
will have pleasure, love and confidence in him, that henceforth you will much
more abide with him and find refuge in him than you feared him and fled from
him before. Behold, he is nothing but meekness to you, he is a different man,
he acts as if he were sorry ever to have made you afraid and caused you to flee
from his punishment and wrath. He desires to reassure and comfort you and bring
you to himself by love and kindness.
This
means to speak consolingly to a sin-burdened conscience, this means to preach
Christ rightly and to proclaim his Gospel. How is it possible that such a form
of speech should not make a heart glad and drive away all fear of sin, death
and hell, and establish a free, secure and good conscience that will henceforth
gladly do all and more than is commanded.
29. The Evangelist, however, altered the words of the
prophet slightly. The prophet says in Zech. 9, 9:
"Rejoice greatly, 0 daughter of
30. First, we must keep in mind that the Evangelists
do not quote the prophets word by word, it is enough for them to have the same
meaning and to show the fulfillment, directing us to the Scriptures so that we
ourselves may read, what they omit, and see for ourselves that nothing was
written which is not richly fulfilled. It is natural, also, that he who has the
substance and the fulfillment, does not care so much for the words. Thus we
often find that the Evangelist, quote the prophets somewhat changed, yet it is
done without detriment to the understanding and intent of the original.
31. To invite the daughter of Zion and the daughter of
Jerusalem to joy and gladness the prophet abundantly gives us to understand
that the coining of this king is most comforting to every sin-burdened
conscience, since he removes all fear and trembling, so that men do not flee
from him and look upon him as a severe judge, who will press them with the law,
as Moses did, so that they could not have a joyful confidence in God, as the
knowledge and realization of sin naturally come from the law. But he would
arouse them with this first word to expect from him all grace and goodness. For
what other reason should he invite them to rejoice and command them even to
shout and be exceeding glad! He tells this command of God to all who are in
sorrow and fear of God. He also shows that it is God's will and full intent,
and demands that they entertain joyful confidence in him against the natural
fear and alarm And this is the natural voice of the Gospel which the prophet
here begins to preach, as Christ speaks likewise in the Gospel and the apostles
always admonish to rejoice in Christ, as we shall hear further on.
It is
also full of meaning that he comes from the
32. He mentions the people twice while the Evangelist
says only once, daughter of
33. That the prophet gives Christ three titles, lowly,
just, and having salvation, while the Evangelist has only one, meek, is again
done for brevity's sake, he suggests more than he explains. It seems to me that
the Holy Ghost led the apostles and evangelists to abbreviate passages of the
Scriptures for the purpose that we might be kept close to the holy Scriptures,
and not set a bad example to future exegetes, who make many words outside the
Scriptures and thereby draw us secretly from the Scriptures to human doctrines.
As to say: If I spread the Scriptures verbatim everyone will follow the example
and it will come to pass that we would read more in other books than in the
holy writings of the principal book, and there would be no end to the writing of
books and we would be carried from one book to another, until, finally, we
would get away from the holy Scriptures altogether, as has happened in fact.
Hence, with such incomplete quotations he directs us to the original book where
they can be found complete, so that there is no need for everyone to make a
separate book and leave the first one.
34. We notice, therefore, that it is the intention of
all the apostles and evangelists in the New Testament to direct and drive us to
the Old Testament, which they call the Holy Scriptures proper. For the New
Testament was to be only the incarnate living Word and not scripture. Hence
Christ did not write anything himself, but gave the command to preach and
extend the Gospel, which lay hidden in the Scriptures, as we shall hear on
Epiphany Sunday.
35. In the Hebrew language the two words meek and
lowly do not sound unlike, and mean not a poor man who is wanting in money and
property, but who in his heart is humble and wretched, in whom truly no anger
nor haughtiness is to be found, but meekness and sympathy. And
if we wish to obtain the full meaning of this word, we must take it as Luke
uses it, who describes how Christ at his entrance wept and wailed over
We interpret therefore the words lowly and meek in the
light of Christ's conduct. How does he appear? His heart is full of sorrow and
compassion toward
36. The word "just" does not mean here the
justice with which God judges, which is called the severe justice of God. For
if Christ came to us with this who could stand before him.? Who could receive
him, since even the saints cannot endure it? The joy and grace of this entrance
would thereby be changed info the greatest fear and terror. But that grace is
meant, by which he makes us just or righteous. I wish the word justus,
justitia, were not used for the severe judicial justice; for originally it
means godly, godliness. When we say, he is a pious man, the Scriptures express
it, he is justus, justified or just. But the severe justice of God is called in
the Scriptures: Severity, judgment, tribunal.
The
prophet's meaning, therefore, is this: Thy king cometh to thee pious or just,
i.e., he comes to make you godly through himself and his grace; he knows well
that you are not godly. Your piety should consist not in your deeds, but in his
grace and gift, so that you are just and godly through him. In this sense
37. Note this fact carefully, that when you find in
the Scriptures the word God's justice, it is not to be understood of the
self-existing, imminent justice of God, as the Papists and many of the fathers held,
lest you be frightened; but, according to the usage of Holy Writ, it means the
revealed grace and mercy of God through Jesus Christ in us by means of which we
are considered godly and righteous before him. Hence it is called God's justice
or righteousness effected not by us, but by God through grace, just as God's
work, God's wisdom, God's strength, God's word, God's mouth, signifies what he
works and speaks in us. All this is demonstrated
clearly by
In
the same manner you should understand Ps. 31, 1:
"Deliver me in thy righteousness," i.e. by thy grace, which makes me
godly and righteous. The word Saviour or Redeemer compels us to accept this as
the meaning of the little word "just." For if Christ came with his
severe justice he would not save anyone, but condemn all, as they are all
sinners and unjust. But now he comes to make not only just and righteous, but
also blessed, all who receive him, that he alone as the just one and the
Saviour be offered graciously to all sinners out of unmerited kindness and
righteousness.
38. When the Evangelist calls his steed a
burden-bearing and working foal of an ass he describes the animal the prophets
mean. He wants to say: The prophecy is fulfilled in this burden-bearing animal.
It was not a special animal trained for this purpose, as according to the
country's custom riding animals are trained, and when the prophet speaks of the
foal of the ass it is his meaning that it was a colt, but not a colt of a
horse.
39. We have said enough of faith. We now come to
consider good works. We receive Christ not only as a gift by faith, but also as
an example of love toward our neighbor, whom we are to serve as Christ serves
us. Faith brings and gives Christ to you with all his possessions. Love gives
you to your neighbor with all your possessions. These two things constitute a
true and complete Christian life; then follow suffering and persecution for
such faith and love, and out of these grows hope in patience.
40. You ask, perhaps, what are the good works you are
to do to your neighbor? Answer: They have no name. As the good works Christ
does to you have no name, so your good works are to have no name.
41. Whereby do you know them? Answer: They have no
name, so that there may be no distinction made and they be not divided, that
you might do some and leave others undone. You shall give yourself up to him
altogether, with all you have, the same as Christ did not simply pray or fast
for you. Prayer and fasting are not the works he did for you, but he gave
himself up wholly to you, with praying, fasting, all works and suffering, so
that there is nothing in him that is not yours and was not done for you. Thus
it is not your good work that you give alms or that you pray, but that you
offer yourself to your neighbor and serve him, wherever he needs you and every
way you can, be it with alms, prayer, work, fasting, counsel, comfort,
instruction, admonition, punishment, apologizing, clothing, food, and lastly
with suffering and dying for him. Pray, where are now such works to be found in
Christendom?
42. I wish to God I had a voice like a thunderbolt,
that I might preach to all the world, and tear the word "good works"
out of people's hearts, mouths, ears, books, or at least then the right
understanding of it. All the world sings, speaks, writes and thinks of good
works, everyone wishes to exercise themselves in good works, and yet, good
works are done nowhere, no one has the right understanding of good works. Oh,
that all such pulpits in all the world were cast into the fire and burned to
ashes! How they mislead people with their good works! They call good works what
God has not commanded, as pilgrimages, fasting, building and decorating their
churches in honor of the saints, saying mass, paying for vigils, praying with
rosaries, much prattling and bawling in churches, turning nun, monk, priest,
using special food, raiment or dwelling,-who can enumerate all the horrible
abominations and deceptions? This is the pope's government and holiness.
43. If you have ears to hear and a mind to observe,
pray, listen and learn for God's sake what good works are and mean. A good work
is good for the reason that it is useful and benefits and helps the one for
whom it is done; why else should it be called good! For there is a difference
between good works and great, long, numerous, beautiful works. When you throw a
big stone a great distance it is a great work, but whom does it benefit? If you
can jump, run, fence well, it is a fine work, but whom does it benefit? Whom
does it help, if you wear a costly coat or build a fine house?
44. And to come to our Papists' work, what does it
avail if they put silver or gold on the walls, wood and stone in the churches?
Who would be made better, if each village had ten bells, as big as those at
45. Hear then how Christ explains good works, Math. 7,
12: "Whatsoever ye would that men should do unto you, even so do ye unto
them; for this is the law and the prophets." Do you hear now what are the
contents of the whole law and of all the prophets? You are not to do good to
God and to his dead saints, they are not in need of it; still less to wood and
stone, to which it is of no use, nor is it needed, but to men, to men, to men.
Do you not hear? To men you should do everything that you would they should do
to you.
46. I would not have you build me a church or tower or
cast bells for me. I would not have you construct for me an organ with fourteen
stops and ten rows of flute work. Of this I can neither eat nor drink, support
neither wife nor child, keep neither house nor land. You may feast my eyes on
these and tickle my ears, but what shall I give to my children? Where are the
necessaries of life? 0 madness, madness! The bishops and lords, who should
check it, are the first in such folly, and one blind leader leads the other.
Such people remind me of young girls playing with dolls and of boys riding on
sticks. Indeed, they are nothing but children and players with dolls, and
riders of hobbyhorses.
47. Keep in mind, that you need not do any work for
God nor for the departed saints, but you ask and receive good from him in
faith. Christ has done and accomplished everything for you, atoned for your
sins, secured grace and life and salvation. Be content with this, only think
how he can become more and more your own and strengthen your faith. Hence
direct all the good you can do and your whole life to the end that it be good;
but it is good only when it is useful to other people and not to yourself. You
need it not, since Christ has done and given for you all that you might seek
and desire for yourself, here and hereafter, be it forgiveness of sins, merit
of salvation or whatever it may be called. If you find a work in you by which
you benefit God or his saints or yourself and not your neighbor, know that such
a work is not good.
48. A man is to live, speak, act, hear, suffer and die
for the good of his wife and child, the wife for the husband, the children for
the parents, the servants for their masters, the masters for their servants,
the government for its subjects, the subjects for the government, each one for
his fellow man, even for his enemies, so that one is the other's hand, mouth,
eye, foot, even heart and mind. This is a truly Christian and good work, which
can and shall be done at all times, in all places, toward all people. You
notice the Papists' works in organs, pilgrimages, fasting, etc., are really
beautiful, great, numerous, long, wide and heavy works, but there is no good,
useful and helpful work among them and the proverb may be applied to them: It
is already bad.
49. But beware of their acute subtleties, when they
say: If these works are not good to our neighbor in his body, they do spiritual
good to his soul, since they serve God and propitiate him and secure his grace.
Here it is time to say: You lie as wide as your mouth. God is to be worshiped
not with works, but by faith, faith must do everything that is to be done
between God and us. There may be more faith in a millerboy than in all the
Papists, and it may gain more than all priests and monks do with their organs
and jugglery, even if they had more organs than these now have pipes. He who
has faith can pray for his fellow man, he who has no faith can pray for
nothing.
It is
a satanic lie to call such outward pomp spiritually good and useful works. A
miller's maid, if she believes, does more good, accomplishes more, and I would
trust her more, if she takes the sack from the horse, than all the priests and
monks, if they kill themselves singing day and night and torment themselves to
the quick. You great, coarse fools, would you expect to help the people with
your faithless life and distribute spiritual goods, when there is on earth no
more miserable, needy, godless people than you are? You should be called, not
spiritual, but spiritless.
50. Behold, such good works Christ teaches here by his
example. Tell me what does he do to serve himself and to do good to himself?
The prophet directs all to the daughter of
Now
his work is manifold, it embraces all that is necessary to make us just and
blessed. But justification and salvation imply that he delivers us from sin,
death, hell, and does it not only for his friends, but also for his enemies,
yea, for none but his enemies, yet he does it so tenderly, that he weeps over
those who oppose such work and will not receive him. Hence he leaves nothing
undone to blot out their sin, conquer death and hell and make them just and
blessed. He retains nothing for himself, and is content that he already has God
and is blessed, -thus he serves only us according to the will of his father who
wishes him to do so.
51. See then how he keeps the law: "Whatsoever ye
would that men should do unto you, even so do ye unto them." Is it not
true, everyone heartily wishes that another might step between man and his sin,
take it upon himself and blot it out, so that it would no more sting his
conscience, and deliver him from death and hell? What does everyone desire more
deeply than to be free from death and hell? Who would not be free from sin and
have a good, joyful conscience before God? Do we not see how all men have
striven for this, with prayer, fastings, pilgrimages, donations, monasteries
and priestdom? Who urges them? It is sin, death, hell, from which they would be
saved. And if there were a physician at the end of the world, who could help
here, all lands would become deserted and every one would hasten to this
physician and risk property, body and life to make the journey.
And
if Christ himself, like we, were surrounded by death, sin and hell, he would
wish that some one would help him out of it, take his sin away and give him a
good conscience. Since he would have others do this for him, he proceeds and
does it for others, as the law says, he takes upon himself our sins, goes into
death and overcomes for us sin, death and hell so that henceforth all who
believe in him, and call upon his name, shall be justified and saved, be above
sin and death, have a good, joyful, secure and intrepid conscience forever, as
he says in John 8, 51: "If a man keep my word, he shall never see
death," and John 11,25-26: "I am the resurrection, and the life; he
that believeth on me, though he die, yet shall he live I and whosoever liveth
and believeth on me, shall never die."
52. Behold, this is the great joy, to which the
prophet invites, when he says: "Rejoice greatly,
0 daughter of
53. But the Papists and their disciples, who would get
rid of death, sin and hell by their own works and satisfaction, must remain in
them eternally for they undertake to do for themselves what Christ alone did
and could do, of whom they should expect it by faith. Therefore they are
foolish, deluded people who do works for Christ and his saints, which they
should do for their neighbor. Again, what they should expect of Christ by faith
they would find in themselves and have gone so far as to spend on stone and
wood, on bells and incense what they should spend on their neighbors. They go
on and do good to God and his saints, fast for them and dedicate to them
prayers, and at the same time leave their neighbor as he is, thinking only, let
us first help ourselves! Then comes the pope and sells them his letter of
indulgence and leads them into heaven, not into God's heaven, but into the
pope's heaven, which is the abyss of hell. Behold, this is the fruit of unbelief
and ignorance of Christ, this is our reward for having left the Gospel in
obscurity and setting up human doctrine in its place. I repeat it, I wish all
pulpits in the world lay in ashes, and the monasteries, convents, churches,
hermitages and chapels, and everything were ashes and powder, because of this
shameful misleading of souls.
54. Now you know what good works are. Think of it and
act accordingly. As to sin, death and hell, take care that you augment them
not, for you cannot do anything here, your good works will avail nothing, you
must have some one else to work for you. To Christ himself such works properly
belong, you must consent to it that he who comes is the king of
55. When in opposition to this they quote verses of
the Bible like Dan. 4, 27: "Break off thine iniquities by showing mercy to
the poor," and I Pet. 4, 8: "Love covereth a multitude of sins,"
and the like, be not deceived, such passages do not mean that the works could
blot out or remove sin, for this would rob Christ of his word and advent, and
do away with his whole work; but these works are a sure work of faith, which in
Christ receives remission of sins and the victory over death. For it is
impossible for him who believes in Christ, as a just Saviour, not to love and
to do good. If, however, he does not do good nor love, it is sure that faith is
not present. Therefore man knows by the fruits what kind of a tree it is, and
it is proved by love and deed whether Christ is in him and he believes in
Christ. As St. Peter says in 2 Pet. 1, 10: "Wherefore, brethren, give the
more diligence to make your calling and election sure; for if ye do these
things, ye shall never stumble," that is, if you bravely practice good
works you will be sure and cannot doubt that God has called and chosen you.
56. Thus faith blots out sin in a different manner
than love. Faith blots it out of itself, while love or good works prove and
demonstrate that faith has done so and is present, as St. Paul says, 1 Cor. 13,
2: "And if I have all faith, so as to remove mountains, but have not love,
I am nothing." Why? Without doubt, because faith is not present where
there is no love, they are not separate the one from the other. See to it then
that you do not err, and be misled from faith to works.
57. Good works should be done, but we should not
confide in them, instead of in Christ's work. We should not touch sin, death
and hell with our works, but direct them from us to the Saviour, to the king of
58. In the story of this Gospel we will first direct
our attention to the reason why the Evangelist quotes the words of the prophet,
in which was described long ago and in clear, beautiful and wonderful words,
the bodily, public entrance and advent of our Lord Jesus Christ to the people
of Zion or Jerusalem, as the text says. In this the prophet wanted to show and
explain to his people and to all the world, who the Messiah is and how and in
what manner he would come and manifest himself, and offers a plain and visible
sign in this that he says: "Behold, thy king cometh unto thee, meek, and
riding upon an ass," etc., so that we would be certain of it, and not
dispute about the promised Messiah or Christ, nor wait for another.
He
therewith anticipates the mistaken idea of the Jews, who thought, because there
were such glorious things said and written of Christ and his kingdom, he would
manifest himself in great worldly pomp and glory, as a king against their
enemies, especially the Roman empire, to the power of which they were subject,
and would overthrow its power and might, and in their place set up the Jews as
lords and princes. They thus expected nothing in the promised Christ but a
worldly kingdom and deliverance from bodily captivity. Even today they cling to
such dreams and therefore they do not believe in Christ, because they have not
seen such bodily relief and worldly power. They were led to this notion, and
strengthened in it, by their false priests, preachers and doctors, who
perverted the Scriptures concerning Christ and interpreted them according to
their own worldly understanding as referring to bodily, worldly things, because
they would fain be great earthly lords.
59. But the dear prophets plainly foretold and
faithfully gave warning that we should not think of such an earthly kingdom nor
of bodily salvation, but look back and pay attention to the promises of a
spiritual kingdom and of a redemption from the pernicious fall of mankind in
paradise; of which it is said in Gen. 2, 17: "In the day that thou eatest
thereof thou shalt surely die." The first prophecy of Christ is also
against it, Gen. 3, 15: "The seed of woman shall bruise the serpent's
head." Which means, he shall deliver all mankind from the power of the
devil and the captivity of sin and eternal death and, instead bring
justification before God and eternal life. Hence this prophet calls him "just
and having salvation." This truly is a different salvation than that of
bodily freedom, bodily power and glory, the end of which is death, and under
which everything must abide eternally.
They
ought to have considered this and rejoiced in it, since the prophets had
heartily yearned and prayed for it, and this prophet admonishes to such great
joy and gladness. But they and their shameless preachers made a temporal affair
out of this misery and unhappiness, as if it were a joke about sin and death or
the power of the devil, and considered it the greatest misfortune that they
lost their temporal freedom and were made subject to the emperor and required
to pay taxes to him.
60. The Evangelist therefore quotes this saying of the
prophet, to punish the blindness and false notions of those who seek bodily and
temporal blessings in Christ and his Gospel, and to convince them by the
testimony of the prophet, who shows clearly what kind of a king Christ was and
what they should seek in him, in that lie calls him just and having salvation
and yet adds this sign of his coming by which they are to know him: "He
cometh to thee meek and riding upon a colt, the foal of an ass." As if to
say: A poor, miserable, almost beggarly horseman upon a borrowed ass who is
kept by the side of its mother not for ostentation but for service. With this
he desires to lead them away from gazing and waiting for a glorious entrance of
a worldly king. And he offers such signs that they might not doubt the Christ,
nor take offense at his beggarly appearance. All pomp and splendor are to be
left out of sight, and the heart and the eyes directed to the poor rider, who
became poor and miserable and made himself of no kingly reputation that they might
not seek the things of this world in him but the eternal, as is indicated by
the words, "just and having salvation."
61. This verse first clearly and effectively does away
with the Jewish dream and delusion of a worldly reign of the Messiah and of their
temporal freedom. It takes away all cause and support for excuse, if they do
not receive Christ, and cuts off all hope and expectation for another, because
it clearly and distinctly announces and admonishes that he would come on this
wise and that he has fulfilled everything. We Christians thus have against the
Jews a firm ground and certain title and conviction from their own Scripture
that this Messiah, who thus came to them, is the Christ predicted by tile
prophets and that no other shall come, and that in the vain hope of another's
coming they forfeit their temporal and eternal salvation.
62. This has been said about the history of this
Gospel. Let us now treat of its hidden or spiritual meaning. Here we are to
remember that Christ's earthly walk and conversation signify his spiritual
walk; his bodily walk therefore signifies the Gospel and the faith. As with his
bodily feet he walked from one town to another, so by preaching he came into
the world. Hence this lesson shows distinctly what the Gospel is and how it is
to be preached, what it does and effects in the world, and its history is a
fine, pleasing picture and image of
how the
"And
when they drew nigh unto
63. All the apostles declare that
Christ would become man at the end of the world, and that the Gospel would be
the last preaching, as is written in 1 John 2, 18: "Little children, it is
the last hour, and as ye have heard that Antichrist cometh, even now hath there
arisen many Antichrists; whereby we know that it is the last hour," etc. He mentions here the Antichrist. Antichrist in Greek
means he who teaches and acts against the true Christ. Again, 1 Cor. 10, 11:
"All these things were written for our admonition, upon whom the ends of
the ages are come." As the prophets came to man before the first advent of
Christ, so the apostles are the last messengers of God, sent before the last
advent of Christ at the last day to preach it faithfully. Christ indicates this
by not sending out his apostles to fetch the ass, until he drew nigh unto
64. This agrees with the word "Bethphage,"
which means, as some say, mouth-house, for St. Paul says in Rom. 1, 2, that the
Gospel was promised afore in the Holy Scriptures, but it was not preached
orally and publicly until Christ came and sent out his apostles. Therefore the
church is a mouth-house, not a pen-house, for since Christ's advent that Gospel
is preached orally which before was hidden in written books.
It is
the way of the Gospel and of the New Testament that it is to be preached and
discussed orally with a living voice. Christ himself wrote nothing, nor did he
give command to write, but to preach orally. Thus the apostles were not sent
out until Christ came to his mouth-house, that is, until the time had come to
preach orally and to bring the Gospel from dead writing and pen-work to the
living voice and mouth. From this time the church is rightly called Bethphage,
since she has and bears the living voice of the Gospel.
65. The sending shows that the kingdom of Christ is
contained in the public oral office of preaching, which shall not stand still
nor remain in one place, as before it was hidden with the Jewish nation alone
in the Scriptures and foretold by the prophets for the future, but should go
openly, free and untrammeled into all the world.
66. The
"Then
Jesus sent two disciples, saying unto them, Go into the village that is over
against you."
67. These two disciples represent all the apostles and
preachers, sent into the world. The evangelical sermon is to consist of two
witnesses, as
68. When he says: "Go into the village over
against you", not mentioning the name, it signifies that the apostles are
not sent to one nation alone, as the Jews were separated from the Gentiles and
alone bore the name "People of God" and God's word and promise of the
future Messiah were with them alone. But now when Christ comes he sends his
preachers into all the world and commands them to go straight forward and
preach everywhere to all the heathen, and to teach, reprove, without
distinction, whomsoever they meet, however great, and wise and learned and
holy, they may be.
When
he calls the great city of
69. The Lord here comforts and strengthens the
apostles and all ministers, when he calls the great city a village, and adds,
she is over against you. As if he would say, like Math. 10, 16: "Behold, I
send you forth as sheep in the midst of the wolves", I send you into the
world, which is against you, and seems to be something great, for there are
kings, princes, the learned, the rich and everything that is great in the world
and amounts to anything, this is against you. And as he says in Math. 10, 22:
"Ye shall be hated of all men for my name's sake." But never fear, go
on, it is hardly a village, do not be moved by great appearances, preach
bravely against it and fear no one. For it is not possible that he should
preach the gospel truth, who fears the multitude and does not despise all that
the world esteems highly. It is here decreed that this village is against the
apostles, therefore they should not be surprised if the great, high, rich, wise
and holy orders do not accept their word. It must be so, the village must be
against them; again, the apostles must despise them and appear before them, for
the Lord will have no flatterer as a preacher. He does not say: Go around the
village, or to the one side of it: Go in bravely and tell them what they do not
like to hear.
70. How very few there are now who enter the village
that is against them. We gladly go into the towns that are on our side. The
Lord might have said: Go ye into the village before you. That would have been a
pleasing and customary form of speech. But he would indicate this mystery of
the ministry, hence he speaks in an unusual way: Go into the village that is
over against you. That is: Preach to them that are disposed to prosecute and
kill you. You shall merit such thanks and not try to please them, for such is
the way of hypocrites and not that of the evangelists.
"And
straightway ye shall find an ass tied, and a colt with her; loose them and
bring them unto me."
71. This is also offered as consolation to ministers
that they should not worry as to who would believe or receive them. For it is
decreed, Is. 55,11: "My word shall not return unto me void." And
72. Behold, In this way he consoles them that they
should not cease to preach against the world, though it withstands and
contradicts them ever so hard, it shall not be in vain. You find people now who
believe we should be silent and cause no stir, because it is impossible to convert
the world. It is all in vain, they say; pope, priests, bishops and monks reject
it and they will not change their lives, what is the use to preach and storm
against them? This is the same as if the apostles had said to Christ: Thou
tellest us to go into the village that
is over against us; it it is against us, what use is
it that we enter there, let us rather stay outside.
But
the Lord refutes this and says: Go ye there and preach, what does it matter if
it is against you? You will find there what I say. We should now do likewise.
Although the masses storm against the Gospel and there is no hope that they
will be better, yet we must preach, there will yet be found those who listen
and become converted.
73. Why does he have them bring two asses or not both
young or old ones, since one was enough for him to ride upon? Answer: As the
two disciples represent the preachers, so the colt and its mother represent
their disciples and hearers. The preachers shall be Christ's disciples and be
sent by him, that is, they should preach nothing but Christ's doctrine. Nor
should they go to preach except they be called, as was the case with the
apostles. But the hearers are old and young.
74. Here we should remember that man in Holy Writ is
divided into two parts, in an inner and an outer man. The outer man is called
according to his outward, visible, bodily life and conversation; the inner man,
according to his heart and conscience. The outer man can be forced to do the
good and quit the bad, by law, pain, punishment and shame, or attracted by
favor, money, honor and reward. But the inner man cannot be forced to do out of
his own free will, what he should do, except the grace of God change the heart
and make it willing.
Hence
the Scriptures say all men are liars, no man does good of his own free will,
but everyone seeks his own and does nothing out of love for virtue. For if
there were no heaven nor hell, no disgrace nor honor, none would do good. If it
were as great an honor and prize to commit adultery, as to honor matrimony, you
would see adultery committed with much greater pleasure than matrimony is now
held sacred. In like manner all other sins would be done with greater zeal than
virtues are now practiced. Hence all good conduct without grace is mere glitter
and semblance, it touches only the exterior man, without the mind and free will
of the inner man being reached.
75. These are the two asses: The old one is the
exterior man; he is bound like this one, with laws and fear of death, of hell,
of shame, or with allurements of heaven, of life, of honor. He goes forward
with the external appearance of good works and is a pious rogue, but he does it
unwillingly and with a heavy heart and a heavy conscience.
Therefore
the apostle calls her "subjugalem," the yoked animal, who works under
a burden and labors hard. It is a miserable, pitiable life that is under
compulsion by fear of hell, of death and of shame. Hell, death and shame are
his yoke and burden, heavy beyond measure, from which he has a burdened
conscience and is secretly an enemy to law and to God. Such people were the
Jews, who waited for Christ, and such are all who rely upon their own power to
fulfil God's commands, and merit heaven. They are tied by their consciences to
the law, they must, but would rather not, do it. They are carriers of sacks,
lazy beasts of burden and yoked rogues.
76. The colt, the young ass, of which Mark and Luke
write, on which never man rode, is the inner man, the heart, the mind, the
will, which can never be subject to law, even if he be tied by conscience and
feels the law. But he has no desire nor love for it until Christ comes and
rides on him. As this colt was never ridden by anyone, so man's heart has never
been subject to the good; but, as Moses says, Gen. 6, 5 and 8, 21, is evil
continually from his youth.
77. Christ tells them to loose them, that is, he tells
them to preach the Gospel in his name, in which is proclaimed grace and
remission of sins, and how he fulfilled the law for us. The heart is here freed
from the fetters of conscience and things. Thus man is loose not from the law,
that he should and joyful, willing and anxious to do and to leave undone all
things. Thus man is loose not from the Law, that he should do nothing, but from
a joyless, heavy conscience he has from the law, and with which he was the
enemy of the law, that threatens him with death and hell. Now he has a clear
conscience under Christ, is a friend of the law, neither fears death nor hell,
does freely and willingly, what before he did reluctantly. See, in this way the
Gospel delivers the heart from all evil, from sin and death, from hell and a
bad conscience through faith in Christ.
78. When he commands them to bring them to him, he
speaks against the pope and all sects and deceivers, who lead the souls from
Christ to themselves; but the apostles bring them to Christ; they preach and
teach nothing but Christ, and not their own doctrine nor human laws. The Gospel
alone teaches us to come to Christ and to know Christ rightly. In this the
stupid prelates receive a heavy rebuke at their system of bringing souls to
themselves, as Paul says in Acts 20, 29-30: "1 know that after my
departing grievous wolves shall enter in among you, not sparing the flock; and
from among your own selves shall men arise, speaking perverse things, to draw
away the disciples after them." But the Gospel converts men to Christ and
to none else. Therefore he sends out the Gospel and ordains preachers, that he
may draw us all to himself, that we may know him as he says, John 12, 32:
"And I, if I be lifted tip from the earth, will draw all men unto
myself."
"And if any man say aught unto you, ye shall
say., The Lord hath need of them; and straightway he will send them."
79.
80. Our text shows how the apostles should act toward
such persons. They should say: "The Lord hath need of them," they
should instruct them in the works of the law and the works of grace and should
say: We forbid not good works, but we loose the conscience from false good
works, not to make them free to do evil deeds, but to come under Christi their
true Master, and under him do truly good works; to this end he needs them and
will have them. Of this Paul treats so well in Rom. 6, where he teaches that
through grace we are free from the law and its works; not so as to do evil, but
to do truly good works.
81. It all amounts to this, that the scribes and
masters of the law do not know what good works are; they therefore will not
loose the colt, but drive it with unmerciful human works. However, where
wholesome instruction is given concerning good works, they let it pass, if they
are at all sensible and honest teachers of the law, as they are here
represented. The mad tyrants, who are frantic with human laws, are not
mentioned in this Gospel. It treats only of the law of God and of the very best
teachers of the law. For without grace, even God's law is a chain and makes
burdened consciences and hypocrites whom none can help, until other works are
taught, which are not ours, but Christ's and are worked in us by grace. Then
all constraint and coercion of the law is ended and the colt is loose.
"Now
this is come to pass, that it might be fulfilled, which was spoken through the
prophet,* saying, Tell ye the daughter of
82. This verse has already been
sufficiently explained. The Evangelist introduces it that we may see how
Christ has come not for the sake of our merits, but for the sake of God's
truth. For he was prophesied long a- before we, to whom go he comes, bad a
being. God out of pure grace has fulfilled the promises of the Gospel to
demonstrate the truth that he keeps his promises in order to stir us
confidently to trust in his promise, for he will fulfil it.
And this is one of the passages, where the Gospel is
promised, of which Paul speaks in Rom. 1, 2: "Which he promised afore
through his prophets in the Holy Scriptures, concerning his Son Jesus
Christ," etc. We have heard how in this verse the Gospel, Christ and faith
are preached most distinctly and consolingly.
And the
disciples went, and did even as Jesus appointed them, and brought the ass, and
the colt, and put on them their garments, and he sat thereon, (and they set him
thereon.)"
83. These are the ministers who by the Gospel have
freed the consciences from the law and its works and led them to the works of
grace, who made real saints out of* hypocrites, so that Christ henceforth rides
upon them.
84. The question arises here, whether Christ rode upon
both animals. Matthew- speaks as if the disciples put him on both, while Mark,
Luke and John mention only the colt. Some think be sat first on the colt and,
because it was too wanton and untamed, lie then sat on its mother. These are
fables and dreams. ',Ale take it that he rode only on the colt. He had them
both brought to him on account of the spiritual significance above mentioned.
When Matthew says he sat on them as though he rode on both, it is said after
the manner of the Scriptures and the common way of speaking by synecdoche,
where a thing is ascribed to the community, the whole people, which applies
only to a few of them; for example, Matthew writes: the thieves on the cross
reviled him, while only one did it, as Luke tells us, Christ says in Mat. 23,
37, that the city of
85. Now consider the spiritual riding. Christ rides on
the colt, its mother follows, that is, when Christ lives through faith in the
inner man we are tinder him and are ruled by him But the outer man, the ass,
goes free, Christ does not ride on her, though she follows in the rear. The outer
man, as Paul says, is not willing, he strives against the inner man, nor does
he carry Christ, as Gal. 5, 17 says: "The flesh lusteth against the
Spirit, and the Spirit against the flesh; for these are contrary, the one to
the other; that ye may not do the things that ye would." Because the colt
carries Christ, that is, the Spirit is willing by grace, the ass, that is, the
flesh, must be led by the halter, for the Spirit - chastises and crucifies the
flesh, so that it becomes subject.
86. This is the reason Christ rides upon the colt and
not upon its mother, and yet uses both for his entrance into
87. What does it signify that the apostles, without
command, put their garments on the colt? No doubt again not all the disciples
laid on their garments, nor were all their garments put on, perhaps only a coat
of one disciple. But it is written for the spiritual meaning, as if all the
garments of all the disciples were used. It was a poor saddle and ornaments,
but rich in meaning. I think it was the good example of the apostles, by which
the Christian church is covered, and adorned, and Christ is praised and
honored, namely, their preaching and confession, suffering and death for
Christ's sake, as Christ says of Peter, that he would glorify God by a like
death, John 21, 19. Paul says in one of his epistles, we shall put on, Christ,
by which he doubtless wishes to show that good works are the garments of the
Christians, by which Christ is honored and glorified before all people. In the
epistle Paul says, Rom. 13, 12: "Let us put on the armor of light."
By this he means to show that good works are garments in which we walk before
the people, honorably and well adorned. The examples of the apostles are the
best and noblest above all the saints, they instruct us best, and teach Christ
most clearly; therefore they should not, like the rest, lie on the road, but on
the colt, so that Christ may ride on them and the colt go under them. We should
follow these examples, praise Christ with our confession and our life and adorn
and honor the doctrine of the Gospel as Tit. 2, 10 says.
88. Hear how Paul lays his garments on the colt, I
Cor. 11, 1: "Be ye imitators of me, even as I also am of Christ," and
Heb. 13, 7: "Remember them that had the rule over you, men that spake unto
you the Word of God; and considering the issue of their life, imitate their
faith." No saint's example is as pure in faith as that of the apostles.
All the other saints after the apostles have an addition of human doctrine and
works. Hence Christ sits upon their garments to show that they are true
Christian and more faithful examples than others.
89. That they set him thereon must also signify
something. Could he not mount for himself? Why does he act so formal? As I said
above, the apostles would not preach themselves, nor ride on the colt
themselves. Paul says, 2 Cor. 1, 24: "Not that we have lordship over your
faith." And 2 Cor. 4, 5: "We preach not ourselves, 'hut Christ Jesus
as Lord, and ourselves as your servants for Jesus' sake." Again, 1 Pet. 5,
3: "Neither as lording it over the charge allotted to you." They
preached to us the pure faith and offered their examples, that Christ might
rule in us, and our faith remain undefiled, that we might not receive their
word and work as if it were their own, but that we might learn Christ in their
words and works. But how is it today? One follows St. Francis, another St
Dominic, the third this, and the fourth that saint; and in none is Christ alone
and pure faith sought; for they belong only to the apostles.
"And the
most part of the multitude spread their garments in the way; and others cut
branches front the trees, and spread them in the way."
90. The garments are the examples of the patriarchs
and prophets, and the histories of the Old Testament. For, as we ,;hall learn,
the multitude that went before, signifies the saints before tile birth of
Christ, by whom the sermon in the New Testament and the way of faith are
beautifully adorned and honored. Paul does likewise when he cites Abraham,
Isaac, Jacob, and Peter cites Sarah, and, in Heb. It, many patriarchs are named
as examples, and by these are confirmed faith and the works of faith in a masterly
way. The branches mean the sayings of the prophets, one of which is mentioned
in this Gospel, which are not stories nor examples but the prophecy of God. The
trees are the books of the prophets. Those who preach from these cut down
branches and spread them in the way of Christian faith.
91. All this teaches the character of an Evangelical
sermon, a sermon on the pure faith and the way of life. It must first have the
word Christ commands the apostles, saying: Go, loose and bring hither. Then the
story and example of the apostles must be added which agree with Christ's word
and work, these are the garments of the apostles. Then must be cited passages
from the Old Testament, these are the garments and branches of the multitude.
In this way the passages and examples of both Testaments are brought home to
the people. Of this Christ speaks in Math. 13, 52: "Every scribe who hath
been made a disciple to tile kingdom of heaven, is like unto a man that is a
householder, who bringeth forth out of his treasure things new and old."
This signifies the two lips of the mouth, the two points of a bishop's hat, the
two ribbons on it and some other like figures. But now none of these is kept
before the eyes, the devil through the Papists throws sulphur and pitch in the
way, himself rides on the colt and banishes Christ.
92. To spread garments in the way, means that,
following the example of the apostles, we should with our confession and our
whole life, honor, adorn and grace Christ, by giving up all glory, wisdom and
holiness of our own and bowing to Christ in simple faith; also that we turn
everything we have, honor, goods, life, power and body to the glory and
advancement of the Gospel and relinquish everything for the one thing needful.
Kings and lords and the great, powerful and rich should serve Christ with their
goods, honor and power;
further the Gospel and for its sake abandon
everything. The holy patriarchs, prophets and pious kings in the Old Testament
did so by their examples. But now everything is turned around, especially among
the papal multitudes, who usurp all honor and power against Christ and thus
suppress the Gospel.
93. To cut branches from the trees and spread them in
the way means also the office of preaching and the testimony of the Scriptures
and the prophets concerning Christ. With this the sermon of Christ is to be
confirmed and all the preaching directed to the end that Christ may be known
and confessed by it. John writes in 12, 13 that they took branches of palmtrees
and went forth to meet him. Some add, there must have been olive branches also,
because it happened on the
94. There is reason why palm-branches and
olive-branches are mentioned. They signify what is to be confessed, preached
and believed concerning Christ. It is the nature of the palm-tree that when
used as a beam, it yields to no weight but rises against the weight. These
branches are the words of divine wisdom; the more they are suppressed, the
higher they rise. This is true if you firmly believe in those words. There is
an invincible power in them, so that they may well be called
palm-branches, as
95. Olive branches are named, because they are words
of grace, in which God has promised us mercy. They make the soul meek, gentle,
joyful, as the oil does the body. The gracious Word and sweet Gospel is
typified in Gen. 8, 11, where the dove in the evening brought in her mouth an
olive branch with green leaves into the ark, which means, that the Holy Spirit
brings the Gospel into the Church at the end of the world by the mouth of the
apostles.
"And the
multitudes that went before him, and that followed, cried, saying, Hosanna to the
son of Daivd: Blessed is he that cometh in the name of the Lord; Hosanna in the
highest."
96. For this reason they carried palm-trees before
kings and lords, when they had gained a victor), and celebrated their triumph.
Again, the carrying of palm-branches was a sign of submission, especially of
such as asked for mercy and peace, as was commonly done among ancient people.
By
their pomp before Christ they indicated that they would receive him as their
Lord and King, sent by God as a victorious and invincible Saviour, showing
themselves submissive to him and seeking grace from him. Christ should be
preached and made known in all the world, as the victorious and invincible King
against sin, death and the power of the devil and all the world for those who are
oppressed and tormented, and as a Lord with whom they shall find abundant grace
and mercy, as their faithful Priest and Mediator before God.
The
word of the Gospel concerning this King is a word of mercy and grace, which
brings us peace and redemption from God, besides invincible power and strength,
as
97. Paul says, Heb. 13, 8: "Jesus Christ is the
same yesterday and today, yea, forever." All who will be saved from the
beginning to the end of the world, are and must be Christians and must be saved
by faith. Therefore Paul says, 1 Cor. 10, 3-4: "Our fathers did all eat
the same spiritual food; and did all drink the same spiritual drink." And
Christ says in John 8, 56: "Your father Abraham rejoiced to see my day;
and he saw it and was glad."
98. Hence the multitudes going before signify all
Christians and saints before Christ's birth; those who follow signify all the
saints after the birth of Christ. They all believed in and adhered to the one
Christ. The former expected him in the future, the latter received him as the
one who had come. Hence they all sing the same song and praise and thank God in
Christ. or may we give anything else but praise and thanks to God, since we
receive all from him, be it grace, word, work, Gospel, faith and everything
else. The only true Christian service is to praise and give thanks, as Ps. 50,
15 says: "Call upon me in the day of trouble, I will deliver thee, and
thou shalt glorify me."
99. What does "Hosanna to the son of David'
signify? Hosanna in Ps. 118, 25-26, means: "Save now, we beseech thee, 0
Jehovah; 0 Jehovah, we beseech thee, send now prosperity. Blessed be he that
cometh in the name of Jehovah." This verse was applied to Christ and is a
well-wishing as we wish happiness and safety to a new ruler. Thus the people
thought Christ should be their worldly king, and they wish him joy and
happiness to that end. For Hosanna means: "0, give prosperity;" or:
"Beloved, help;" or: "Beloved, save;" or whatever else you
might desire to express in such a wish. They add: "To the son of
David," and say: God give prosperity to the son of David! 0 God, give
prosperity, blessed be," etc. We would say: 0, dear Lord, give happiness
and prosperity to this son of David, for his new kingdom! Let him enter in
God's name that he may be blessed and his kingdom prosper.
100. Mark proves clearly that they meant his kingdom when
he writes expressly in
EXHORTATION TO BEAR WITH THE WEAK
1. It is quite probable the individual who arranged
this epistle text knew little about Paul. He includes in the selection more
than pertains to the theme. The beginning
"Whatsoever things were written," etc. relates to what goes before. The text
should have begun with the words, "Now the God of patience." It is
necessary to a clear and methodical understanding of the passage that we
remember this: the Romans to whom the apostle writes were converts to
Christianity from both Jews and gentiles. At that time
there were many Jews living in all countries, and especially were they found in
2. The first difficulty was this: Some Jewish converts
feared that deviating from former customs would be committing sin.
Notwithstanding they had been taught the New Testament freedom regarding meats,
days, clothing, vessels, persons, conditions, customs; that only faith renders
us righteous in God's sight; and that the restrictions of the Law concerning
the eating of flesh and fish, concerning holidays, places, vessels, were
entirely abolished; yet so completely fettered by old customs were their weak
consciences and imperfect faith, they could not exercise such liberties. Again,
both Jews and gentiles, in consequence of this same disordered idea, could not
venture to eat of bread and meat offered to idols by unbelievers, though sold
in the public market. They imagined that to eat thereof was to honor the idols
and deny Christ, when in fact the act had no significance. For all kinds of
food are clean, and good creatures of God, whether in the hands of heathen or
Christians, whether offered to God or to the devil.
3. The second difficulty was this: They of better
understanding and stronger faith had not sufficient regard for the weak, but
exercised their liberty indiscreetly, offending the weak by eating and drinking
without discrimination whatever was set before them. Not that there was any
wrong in the act so far as the food was concerned; the wrong consisted in their
indiscretion in causing the weak to err through the act. For the latter,
beholding, could neither agree with them nor dissent from them. Had they
thought to consent, their weak consciences would have interposed, protesting,
"It is sinful; do it not." Had they thought to dissent, conscience
again would have interposed, objecting, "You are not Christians for you do
not as other Christians do; your faith must be false." Thus they could
neither do one thing nor the other without opposing conscience. Now, to violate
conscience is equivalent to violating faith, and is a grievous sin.
4. Paul here teaches us to have patience and bear with
the weak, and not to conduct ourselves carelessly before them; rather to agree
with them become weak with them until they grow stronger in the faith and
recognize their liberty. We are to guard against creating discord in faith over
the subject of meats and drinks or any other temporal thing.
The
apostle, however, discriminates upon this point, for in general his teaching
recognizes two classes of individuals to be considered in the matter. One
consists of those weak in the faith, of whom we have already spoken. It is to
this class alone Paul here refers. They are good, pious, common people,
willingly doing better when they have the knowledge or power. They are not
tenacious of their opinions; the trouble lies altogether in weakness of
conscience and lack of faith. They are unable to extricate themselves from
prevailing doctrines and customs. The other class are obstinate. Not satisfied
to enjoy liberty of conduct for themselves, they must enforce it upon others,
constraining them to their own practices. They claim that because certain
liberty is permissible, it must be enjoined. They will not listen to real truth
in the matter of Christian liberty, but strive against it. They are to blame
for the weakness of the first class. For their doctrine disregards the weak
consciences and misleads them into the belief that certain conduct is
essential. This domineering class delight in bringing simple consciences into
subjection to their demands. Paul does not here refer to that manner of people;
no, but he elsewhere teaches us to faithfully oppose them and always do the
opposite. Titus 1.
5. The best rule to follow in such matters is the rule
of love. You should hold the same attitude toward these two classes that you
would toward a wolf and a sheep. Suppose a wolf were to wound almost fatally a
sheep, and you were to proceed with rage against the sheep, declaring it to be
wrong in being wounded, that it should be sound; and you were violently to
compel it to follow the other sheep to the pasture and to the fold, giving it
no special care; would not all men declare you inconsiderate? The sheep might
well say: "Certainly it is wrong for me to be wounded, and unquestionably
I ought to be sound; but direct your anger toward the inflicter of my wounds,
and assist in my recovery." So should these Romans have done and have
faithfully repelled the wolf-like teachers. At the same time, the consciences
weakened and discouraged by false doctrines should have received consideration.
The Church at Rome ought not to have denounced nor ignored them, but rather to
have carefully healed their spiritual disorder and ultimately eradicated the
wrong doctrines, in patience bearing with their weak brethren lest they should
cause them to err.
6. Now, the circumstance Paul here speaks of has long
since passed, and the law of Moses concerning meats, drinks, apparel, place,
and so on, is no longer pertinent; yet another has been introduced in its
stead, causing even greater trouble, and Paul's doctrine an this point is more
necessary now than then. There is today established by the Pope and the clergy
a world-wide system of human devices in regard to meats and drinks, apparel and
place, days and seasons, persons and orders, customs and performances, so
elaborate that one can scarce eat a morsel, drink a drop, or open his eyes
even, but there is a law concerning the act. Thus is our liberty usurped.
Particularly is it true in convents and cloisters, where it is unanimously
contended that we must be clothed and shorn in a certain way, must conduct
ourselves by certain rules, and must not eat this meat, drink that drink, and
so on, lest we sin by disobedience. There obedience to human doctrines has been
exalted to the point of highest esteem. The monks and nuns regard it the
foundation, the corner-stone, of their religion, and base upon it their souls'
salvation.
7. No one will open his eyes to the fact that mere
human devices and doctrines are ensnaring souls, weakening consciences,
dissipating Christian liberty and faith, and replenishing hell. Wolves! wolves!
How abominably, awfully, murderous, how harassing and destructive, are these
things the world over! This matter of obedience to human doctrine has never
been agitated sufficiently to discover weak consciences. No one has opposed in
word or act the teachings harmful to them. Whosoever has deviated from the
doctrines has been condemned, and denounced as an apostate, a roving monk, an
abandoned Christian. Thus forcibly have the sheep not only been enfeebled, but
driven into the jaws of the wolf. Oh, the wrath, the indignation, the
displeasure, of the Divine Majesty!
8. If now, by the mercy of God, these papistical
doctrines should be recognized as merely human, as false and assumed, things
God has not commanded; and if some were to have courage enough to depart from
custom in the matter of masses, prayers, garb, meats, and to maintain their
Christian liberty according to the Gospel, the two classes referred to would
take offense. The first, the Papists, would rant and rage, making loud outcry:
"Our teachings must be observed! He who disregards them is a heretic, a
heathen, a Jew, and disobedient to the Church." They would continue to cry
"Obedience to the Church!" solely for the sake of retaining in
fetters and spiritual death the consciences which, as they have been taught to
do, regard their obedience as unto the Church, when in reality it is unto mere
papistical knavery and satanic devices, things whereby many saints, even, have
been misled and deceived; St. Francis, for instance, and others.
The
second class the weak in the face of the others' outcry and of their own
established custom, would err, being puzzled as to whose doctrine to accept,
though sincerely desirous to follow the right. But whatever course they might
take, conscience would oppose them. Should they essay to accept our Christian
liberty, their own established custom and the outcry of the Papists would deter
them. Their consciences bound by these two restraints, they would not dare
deviate from the old way lest they oppose God. On the other hand, should they
not accept our Christian liberty, they would again fear they were opposing the
God we proclaim. Whither, then, shall flee the poor, weak conscience over whom
Christ and the devil contend?
9. To this situation Paul's teaching appropriately
applies. The doctrine of the devil and his Papists is wholly destitute of
compassion. In violent rage it compels immediate retraction from our doctrine
of liberty. It excommunicates and curses the offender, casting him down four
thousand miles below hell, if he does not recant in the twinkling of an eye and
renounce every letter and tittle of his belief. From the fact of the rage
manifested, as well as from the fruit of papistical doctrine, we perceive who
is its author. The teaching of Christ, however, does not so. It calls not for
summary rejection of the individual who fails to quickly retract and readily
desist when found to err in faith; notwithstanding there is more reason it
should than in the case of papal teaching. Recognizing the weak and wounded
condition of the offender, Christ's doctrine comes in a friendly way, teaching
the real truth about human laws-that of Christian liberty. It is patient,
bearing with him who does not immediately abandon his erroneous ways, and
giving him time to learn to forsake them. It allows him to do the best he can,
according to what he has been used to, until he is made whole and clearly
perceives the truth.
10. Therefore, the Christian must on this point
discriminate between the two classes mentioned. The weak should receive his
kindly and patient instruction, but the roving, ranting kind are to meet with
his earnest opposition. Let him teach and perform everything calculated to
annoy and oppose the latter, and quietly omit whatever is pleasing to them, and
let him honor their ban with a great easel-box. This is the consistent course
of Christian love. It is the treatment every man desires for himself. Were any
one of us misled by a weak conscience, he would desire a little time to
retrieve instead of being precipitately cut off from the Church. He would like
to be kindly instructed, to be borne with for a while and to be delivered from
the wolves. Such is Christ's conduct toward us, and such does he desire our
conduct toward one another to be.
11. The second cause of discord Paul also removes.
There is, and always will be, among Christ's followers a class who are weak and
sickly in good works, just as the first were defective in faith. We have, then,
two kinds of invalid Christians those affected inwardly, in faith and
conscience; and those outwardly unsound, in works and deportment. Christ
desires none of them to be rejected, but would have all received. He would give
Christian love abundant opportunity to exercise itself, to heal its neighbors,
to do them good and to bear with them, in matters inward and outward in faith
and conduct. The weak in conduct are they who sometimes fall into open sin; or
again they who are called in German "wunderliche Koepfe und
Seltsame," people easily irritated or with other shortcomings which make
it difficult to get along with them. Especially have we instances among
husbands and wives, masters and servants, rulers and subjects.
12. Now, where Paul's Christian doctrine does not
obtain, naturally each individual forgets the beam in his own eye and perceives
only the mote in his neighbor's. One will not bear with the faults of the
other; each requires perfection of his fellow. Hence they reflect upon each
other's conduct. One resorts to this subterfuge, the other to that, to evade
the harassing censure and displeasure of his neighbor. He who can, cuts the
other's acquaintance, drops him, and then justifies himself with the excuse
that his motive was love of righteousness; that he did not want to associate
with wicked persons, but desired the company of only the good and godly like
himself.
13. This evil holds sway chiefly in individuals
ranking more or less high in the estimation of their fellows, who lead
respectable lives and are particularly favored. These puff themselves up and
put on airs. Whoever is not just like them is held in disgrace, in
disparagement and contempt. Only themselves are worthy of admiration. But he
who measures up to them, whose life is equally respectable-ah! he is righteous
and a good friend; with him they can associate with perfect satisfaction to
themselves as individuals who love only righteousness and the righteous, and
hate nothing but wickedness and the wicked. They are not aware of the secret
satanical pride in the inmost recesses of their hearts, which pride is the very
reason they haughtily and meanly despise their neighbors for their
imperfections.
14. Love of virtue and hatred of vice may spring from
two different motives; one heathenish, the other Christian. Christ, too, is an
enemy to sin and a friend to righteousness. Psalms 45, 7 says of him,
"Thou hast loved righteousness, and hated wickedness." And this saying
does not conflict with Moses' declaration concerning Christ, "Dilexit
populos," Yea, he loveth the people." Deut 33, 3. But heathen love of
virtue and hatred of vice, like the unreasoning swine, indiscriminately roots
up and tosses together vices and virtues, regardless of the individual; truly a
friend to no one but itself. This truth is evident from the fact that so long
and so far as virtue adorns the individual, so long and so far heathenism loves
him and is interested in him; but when virtue is lacking, the individual is
rejected.
15. Now, the Christian hatred of sin discriminates
between the vices and the individual. It endeavors to exterminate only the
former and to preserve the latter. It does not flee from, evade, reject nor
despise anyone: rather it receives every man, takes a warm interest in him and
accords him treatment calculated to relieve him of his vices. It admonishes,
instructs and prays for him. It patiently bears with him. It does only as the
doer would be done by in circumstances of like infirmities.
16. The Christian's whole purpose in life is to be
useful to mankind; not to cast out the individual, but to exterminate his
vices. This we cannot do if we refuse to tolerate the faulty person. It would
be a very inconsistent case of charity in which you should desire to feed the
hungry, satisfy the thirsty, clothe the naked, visit the sick, but at the same
time should not permit the hungering, the thirsting, the naked and the sick to
approach you. But just so your unwillingness to tolerate a wicked or faulty
person is inconsistent with your willingness to help him, or to aid him to
godly living.
17. Let us learn from this that the life of Christian
love does not consist in seeking godly, upright, holy individuals, but in
making them godly, upright and holy. Let this be the Christian's earthly labor,
whether it calls for admonition, prayer, patience or other exercise. For the
Christian does not live to seek after the wealthy and strong in virtue, but to
make such virtuous ones from the poor, weak and infirm.
18. So, then, the text admonishes to two thoughts to
Christian love and to good and noble works; not only to bearing with our
neighbor's spiritual imperfections of faith and conduct, but also to receiving him
into fellowship, to healing him and to restoring from infirmities. They who
fail so to do, create seditions, sects and divisions; as in time past the
heretics, Donatists and Novatians, and many others, separated from the Church
because unwilling to tolerate sinners and the faulty. There must be heretics
and sects where the doctrine of Christian love is ignored; it cannot be
otherwise.
19.
"For
whatsoever things were written aforetime were written for our learning, that
through patience and through comfort of the Scriptures we might have
hope."
20. In the selection of this epistle passage it should
not have been made to begin with these words. They pertain to the first part of
the chapter. We shall therefore present the text in its proper order. The
apostle with the fifteenth chapter begins to teach the aforesaid principle of
love which is to have expression in our attitude toward our neighbor of erring
conduct; even as in the fourteenth chapter he taught us to manifest love toward
our neighbor of imperfect faith. He says, "We that are strong ought to
bear the infirmities of the weak, and not to please ourselves. Let each one of
us please his neighbor for that which is good, unto edifying. For Christ also
pleased not himself; but, as it is written, The reproaches of them that
reproached thee fell upon me. For whatsoever things were written aforetime were
written for our learning, that through patience and through comfort of the
scriptures we might have hope." In these truly forcible words Paul teaches
the principle of love that is to enable us to bear with the imperfect conduct
of our neighbor.
21. First, he tells us we are under obligation to
forbear. Whence arises this obligation? Doubtless from the Law and from love
(Mt 7, 12): "All things whatsoever ye would that men should do unto you,
even so do ye also unto them; for this is the law and the prophets." Now,
there is no one of us who would not have others bear with him in his
infirmities and help him to do better. In return, we are under obligation to
conduct ourselves in a similar manner toward our fellows. The strong should
bear with the feeble and help them to better things.
22. Secondly, Paul teaches we are not to take pleasure
in ourselves; that is, not to consider ourselves good because of abilities
superior to those of our neighbors. For that means but to delight in beholding
others in sin and depravity, from unwillingness to see them our equals or our
superiors; and to rejoice at the misfortunes which prevent their gaining
ascendancy. Truly this spirit is diametrically and fundamentally opposed to
love. The Pharisee in the Gospel (Lk 18, 11) thanks God he is not like other
men. So good does he regard himself and so does he delight in himself, it would
be painful indeed to him were there any other without sin.
23. Now, are not they detestable individuals who
begrudge grace and salvation to others, and who rejoice to see them ruined in
sin, but at the same time are ambitious to be regarded pious and holy, strong
enemies to sin and friends to godliness? But what is Paul's teaching?
Emphatically not this. He says no one should unduly approve himself regard
himself good. What then? Let him secure the approbation of others. Let everyone
so conduct himself as to gain the approval of his neighbor. Each should bear
his neighbor's infirmities with patience and gentleness, and by kindness win
his love and confidence. Let him not treat his neighbor with a rashness and
severity that shall warrant the latter's fear and shall drive him farther away,
leading him to expect no favors ever and to become but more sinful.
24. But you will say, "If I proceed in the way
that shall please my neighbor I must let him have his own way and allow him to
continue as he is. But this is not Paul's thought, for he adds the modifier
"for his good." His meaning is that each should so conduct himself as
to please his neighbor in the things that make for that neighbor's betterment,
and in those only. And, indeed, our conduct toward our fellow may be such as to
deny him his will without incurring his displeasure. But if he be dissolute
beyond our power to benefit him, let him go; we have made a reasonable effort
to gratify him in so far as we could contribute to his improvement. We cannot
force his approval of our efforts to please him. Paul requires no more of us
than to please our neighbor in the way of ministering to his good. The world
does not delight even in the fact that God gave his own Son to die for its
happiness.
25. Therefore, when Paul tells us everyone should please
his neighbor in that which is good, his intent is not for us merely to strive
to please our fellows; that is not what is required of us. But he would have
us, in obedience to the rule of love, conduct ourselves in a way we might
reasonably expect pleasing to them; in a way that if we fail we are not at
fault. Paul says in First Corinthians 10, 33: "Even as I also please all
men in ail things." So would he have us please everyone in all things. How
did Paul please all men when Jews and gentiles were his deadly enemies? He did
everything for their benefit, and what reasonably should have pleased them.
26. Now, in the third place, to more effectually
impress this doctrine, the apostle cites the example of Christ, saying Christ
did not please himself. And what does he mean? Simply that notwithstanding
Christ's holiness and graciousness, he did not despise us. Nor did he have
pride in himself as the Pharisee did because he possessed something we had not.
He rejoiced not in the fact that we had nothing while he had all things and all
power. On the contrary, because he was grieved over our destitute condition, he
devised a plan to be with us whereby we may become like him possessing what
he possesses and being liberated from our sins. There being no other way, he
put forth his whole being and all his powers to accomplish our redemption. He
assumed our sins and exterminated them. His purpose in it all was to please us
and to win our affection. Thus is fulfilled Psalms 69, 9: "The reproaches
of them that reproach thee are fallen upon me." Our sins reproach and
dishonor God, as our good conduct contributes to his honor and praise. So the
prophet speaks of God's reproach and dishonor. All our sins are fallen upon
Christ so as to be removed from us. Had Christ treated us as the Pharisee
treated the publican, and as haughty saints do poor, faulty sinners, who of us
would have been redeemed? Paul again holds up the example of Christ in
Philippians 2, 5-8: "Have this mind in you, which was also in Christ
Jesus: who, existing in the form of God, counted not the being on an equality
with God a thing to be grasped, but emptied himself, taking the form of a
servant, being made in the likeness of men; and being found in fashion as a
man, he humbled himself, becoming obedient even unto death, yea, the death of
the cross."
27. Such should be our spirit in regard to the sins of
our neighbor. We should not judge, backbite nor condemn him. We should keep an
undesigning eye upon him, solely for the purpose of delivering him, even at the
hazard of our own bodies, our lives, fortunes and honor. Let him who fails
here, know he has lost Christ and is a heathen saint.
28. Now follows our text. It is because of the words
cited from Psalm 69 concerning Christ that Paul says, "For whatsoever
things were written aforetime," etc. By way of explaining the bearing of
that passage here, and in what way it concerns us when it was spoken of Christ
and is fulfilled in him, the apostle goes on to give us a general admonition
from the Scriptures, saying that not only this passage but the entire
Scriptures were written for our learning. True, the Bible contains much about
Christ. But so it contains much about numerous saints Adam, Abel, Noah,
Abraham, Isaac, Jacob- -which was not recorded for
their sakes. The Bible was written long after their
time; they never saw it.
29. So, however much is written about Christ, it is
not for his sake; he had no need for it. It is recorded for our instruction.
The record of Christ's words and deeds is for our edification, the model for us
to follow. It is with this same understanding Paul says in First Corinthians 9,
9: "For it is written in the law of Moses, Thou shalt not muzzle the ox
when he treadeth out the corn." Do you suppose God's care is for the ox, or
is not the verse written for our sakes? Surely for our sakes. As if the apostle
had said: "God's care is not for the ox but for us." Not that God
does not govern and provide for all creatures, but that he does not write and
speak for them. What should he write and speak to oxen? Only to man does he
speak. So here; although the words are about Christ, they are not directed to
him but to us, for our learning: we, too, are to conduct ourselves as the
Scriptures tell us Christ and his saints have done.
30. Mark the book the apostle here presents for the
perusal and study of Christians none
other than the holy Scriptures. And he tells us it contains doctrine for us.
Now if our doctrine is to be found in the Bible, we certainly should not seek
it elsewhere; all Christians should make daily use of this book.
31. Observe, however, what the devil has accomplished
through the Papists. It was not enough for them to throw the Bible under the
table, to make it so rare that few doctors of the holy Scriptures possess a
copy, much less read it; but lest it be brought to public notice they have
branded it with infamy. For they blasphemously say it is obscure; we must
follow the interpretations of men and not the pure Scriptures. What else is
their proceeding but giving Paul the lie here where he says the Bible is our
manual of instruction? They say it is obscure and calculated to mislead.
32. How was God to reward such blasphemers and
criminal destroyers of the Scriptures? Had he consulted with me about the
matter, I would have entreated himsince they cast reproach upon his clear
word, declaring it obscure and unsafe, and exclude it from the sight and
knowledge of men, throwing it under the table to give them in its stead
Aristotle and Averrois, along with the endless statutes and fallacies of the
Pope; to let them rave after these, studying Aristotle all the days of their
lives and learning nothing; and yet to permit the dolts to be crowned masters
of the liberal arts and doctors of the holy Scriptures.
Yet
up to this time none of them have understood a single line in Aristotle, or at
most have learned no more than a five-year-old child or the most depraved dolt
knows. For Aristotle is a hundredfold more obscure than the holy Scriptures. If
you would know what he teaches, I will tell you in few words: "A potter
can make a pot from clay; a blacksmith cannot unless he learns how." If
there is anything in Aristotle more exalted than this, believe not a word I
have said. Demand of me to prove it and I will.
33. I say this to show how well Christ has rewarded
the Papists for denouncing his Scriptures as obscure and unsafe, and for
perverting their design; for he permits the Papists to read the writings of a
dead heathen, who is not strong in real science, no, not in anything but
darkness. What I have cited is the very best thing in Aristotle. I say nothing
of his virulent and fatal positions. The universities deserve annihilation.
Nothing more pernicious and satanic ever has been or ever will be on earth.
34. Now, let us return to Paul. He tells us here what
we should read and where we should seek our doctrine. Were there any other book
he would have designated it. Further, he shows the nature of the fruit
resulting from perusal of the Bible; for he says, "That through patience
and through comfort of the scriptures we might have hope." Now let all
other doctrine present itself, let all other books be introduced, and see if
they have any virtue or power to comfort a single soul in its least
tribulation. Truly, no comfort but that of God's word is possible to the soul.
But where will we find God's word except in the Scriptures? What do we
accomplish by reading other books to the exclusion of the Book? Other books may
have power to slay us, indeed, but no book except the holy Scriptures has power
to comfort us. No other bears the title here given by Paul book of comfort
one that can support the soul in all tribulations, helping it not to despair
but to maintain hope. For thereby the soul apprehends God's word and, learning his
gracious will, cleaves to it, continuing steadfast in life and death. He who
knows not God's will must doubt, for he is unaware what relation he sustains to
God.
35. But how shall I express the situation? The
calamity is beyond the power of words, even inconceivable. The evil spirit has
accomplished his design; he has suppressed the Book and introduced in its stead
so many books of human doctrine that we may well say we are deluged with them.
Yet these contain only error, falsehood, darkness, venom, death, destruction,
hell and the devil. This condition of things our abominable ingratitude has
merited.
36. Observe the aptness of Paul's expression where he
links patience with the comfort of the Scriptures. The Bible does not remove
adversity, suffering and death. No, it simply reveals the holy cross Paul
calls it the Word of the Cross therefore patience is necessary. In the midst
of suffering, however, the Bible consoles and strengthens, that our patience
may not fail but press on unto victory. Under the strong comfort of God's
solacing assurance that he is present to direct, the soul bears up with courage
and joy beneath its sufferings.
This
life is simply a mortification of the old Adam, which must die. So patience is
essential. Again, since the life to come is not evident to mortal sense, it is
necessary for the soul to have something to which it may cleave in patience,
something to help it to a partial comprehension of that future life, and upon
which it can rest. That something is God's Word. To it the soul cleaves;
therein it abides, and therein is conveyed from this earthly life to the life
to come as in a safe ship. Thus does the hope of the soul continue steadfast.
37. Mark you, the real mission of the Scriptures is to
comfort the suffering, distressed and dying. Then he who has had no experience
of suffering or death cannot at all understand the comfort of the Bible. Not
words but experience must be the medium of tasting and finding this comfort.
Paul mentions "patience" before "comfort of the Scriptures"
to indicate that he who, unwilling to endure suffering, seeks consolation
elsewhere cannot taste the comfort of the Word. It is the province of the Word
alone to comfort. It must therefore meet with patience first. It is jealous and
will not permit human relief on a level with itself, which would be to
frustrate the purpose of patience and suffering.
38. Now, it is no small cross and calls for no little
measure of patience to bear the imperfections and sins of our neighbors. In
some instances these things are oppressive enough to evoke, on the part of the
sufferers, desire for death, either for themselves or someone else. To maintain
Christian patience under these trials, the afflicted must comfort themselves
with those portions of Scripture that show Christ's example. They will be
helped to steadfastness and submission in suffering by perceiving that for
their sakes Christ has submitted to far greater suffering, and has taken upon
himself the infinitely heavier burden of their sins in the effort to redeem
them.
39. Note, the comfort accompanying this patience is
productive of a firm hope in Christ that we shall be like him. By contemplation
of his record we are assured that for our sakes he has submitted, and continues
to submit, to suffering. But to him who forgets Christ's example and the
Scriptures, there remains very little comfort and patience, even when reason
and material things have done their best to comfort him. For their efforts must
be ineffectual. They cannot reach the inmost life of the heart. All the
patience and comfort they are capable of affording is merely visionary.
"Now,
the God of patience and consolation grant you to be like-minded one toward
another according to Christ Jesus."
40. This epistle lesson should have commenced here.
This verse has reference to the imperfections of both our faith and our
conduct, but more especially to the frailties of faith, as we shall see. It is
a prayer, with which Paul follows his preaching and teaching and concludes his
letter to the Romans. Lest one might presume to exercise patience and to know
the comfort of the Scriptures all by his own power, Paul in his prayer reminds
us they are gifts of God, to be obtained through prayer. Particularly is it
beyond our power to bear with the imperfections of others and to preserve the
simple unity of faith.
41. Therefore, Paul says, "God of patience and of
consolation;" that is, God is the Lord, and grants patience and
consolation. just as he is the God of heaven and earth, so is he the God of
patience and consolation. All are his gifts and his creatures. Paul says God
"grants" patience and comfort; we do not possess them of ourselves.
If they are granted they are not of nature but of grace, and are gifts. If God
does not direct his Word to the heart to fit the needs of the individual, the
heart will never discover this patience and consolation. Indeed, where God does
not grant them, the Scripture is neglected and human doctrine sought, as in the
case of condemned popery. But where he grants grace to search the Scriptures
first, he gives likewise patience and consolation. There is no more marked
manifestation of God's wrath than the fact that he permits the decline of his
spoken and written Word; so not undesignedly the apostle uses the particular
language of this prayer. On the other hand, God gives no greater blessing than
when he exalts his Word among us and permits it to be read. Truly, then, we
should all repeat this prayer with the apostle.
42. "To be like-minded one towards another."
What do these words imply? How can the weak be "minded" like the
strong? The phrase means each to tolerate the prejudices of another, and think
that may be good which appears proper to another. Prejudice is the cause of all
parties, sects, discord and heresy. As the proverb says, "Pleased with his
own way is everyone, Hence the land with fools is overrun."
Paul
here would arrest self-pleasing and prejudice. Nothing is more intolerable and
pernicious to the Christian faith and the Church than prejudice. The victim of
it cannot rid himself of the fault. He must follow his own way, differing from
the commonly- accepted one. He must establish a course pleasing to himself.
This is the cause of the many parties and various customs in the different
institutions and cloisters of the world, all mutually discordant. Each one is
best pleased with his own choice and condemns the way of others.
43. But the apostle enjoins the Romans to be of one
mind and tolerant of one another. The weak in conscience should accept as right
what they of strong faith and sound conscience observe. The effort should be
for a oneness of faith and conscience, and a sameness of opinion; and to avoid
the wrangling occasioned by conflicting personal ideas of what is right. He
would have them illustrate the psalmist's declarations (Ps 68, 6): "God
setteth the solitary in families;" and (Ps 133, 1): "Behold, how good
and how pleasant it is for brethren to dwell together in unity!" For
instance, should one of weak faith observe one whose faith is strong eat meat
or indulge in drink, or do what to him appears sinful, let him refrain from
judging, even though he would not and could not do likewise. He should be of
Paul's opinion on the subject: "Let each man be fully assured in his own
mind." Rom 14, 5. Then malice, contention and condemning may be avoided,
and unanimity of purpose and disposition maintained. On the other hand, if the
weak in faith is unable to do as his stronger brethren, they should not force
him to it or despise him, but be content to tolerate him in regard to his
eating, drinking and doing until he is likewise strong. Paul says, "Him
that is weak in faith receive ye, yet not for decision of scruples." Rom
14, 1. That is, ye shall not compel him saying, "This is right and that
wrong," but treat him considerately and instruct him until he, too, shall
become strong.
44. It is not necessary that we should all follow the
same occupation. One may be a smith and another a tailor without impairing
unity of faith and purpose, only let one tolerate the outward calling of the
other. If some foolish individual were to interfere and teach that the
occupation of a smith is an ungodly trade, he would be responsible for erring
consciences and weakened faith. As privilege of occupation is right, so in the
external things of meats, apparel and place, we are at liberty to follow our
own pleasure. Then he who comes along and teaches it is wrong for you to use
such and such things, as the Pope and the clergy teach, causes you to err. On
the other hand, if another comes saying you must use certain things, he
likewise causes you to err. But he who pursues a medium course, teaching
liberty in the matter, not condemning you but permitting you to retain your own
custom until you extricate yourself, and at the same time hard presses the
wolves that would force you into that custom as a thing not optional but
binding this teacher gives you true instruction.
45. It is not wrong to fast in honor of the name of an
apostle, or to confess during Lent. But neither does he who omits these things
commit any evil by this omission. Let him who desires to fast and make
confession, do so, but let not one censure, judge, condemn or quarrel with his
fellow over the matter. One individual should be like- minded with another
tolerant of what the other does and regarding his action as right because in
itself blameless.
46. He deserves censure who in these questions rashly
presumes to judge according to the dictates of his own doctrine and destroys
this unity saying, "Do so and you do right; do not so and you do
wrong." He is an apostle of the devil, and his teaching is the doctrine of
Satan. This is the manner of the Pope and the Papists. It pertains not to
shepherds but to wolves to preach doctrine of this character.. Under such a
condition of things, Christian unity must be dissolved. Difference of opinion
becomes manifest: "You are a heretic"; "you are disobedient to
the Church"; "you do wrong," and so on-just what the devil
desires.
47. Having destroyed unity, taken captive the
conscience and deprived of liberty, the. Pope proceeds to take your money. Then
he gives you a bill of exchange permitting you to eat butter, eggs and meat a
privilege Christ gave you in the Gospel, a privilege whereof the Pope robbed
you and which he as the pious shepherd sells to you again. But your indulgence
in the privilege again, gives offense to your fellows. In short, the government
of the Pope so abounds with grasping and re-grasping, with offense and repetition
of offenses, with exchanges and re-exchanges, that it is plainly evident it
simply belongs to the designing devil who effects confusion of conscience until
no one is able to comprehend the right course.
48. But I refer to toleration only in the things wherein
we are at liberty to be lenient. We should resist the Pope with his wicked and
foolish laws as we would resist a wolf; and yet we are to permit the weak in
faith to continue in their practices for a time, until we are able finally to
extricate them from error. They must not be too hastily and rashly rejected,
with disastrous results to their consciences.
49. But in things not optional with us, things
prescribed or prohibited by Christ, there is little room for disputation,
whether it be the weak in conscience or the strong who are concerned. In such
case every individual, the least as well as the greatest, is under obligation
to withstand the Pope; for instance, when he and all his followers teach that
the mass is to be regarded as in the nature of a sacrifice and a good work.
This is the most monstrous abomination that ever arose on earth. On it is
founded the Pope's government with all its cloisters and other institutions. In
this error no one is excusable, whether weak or strong; for Christ instituted
the mass as a sacrament and testament. No one, can sell or transfer it or give
it away. As in the case of baptism, each must receive it for himself. There are
in the Pope's canons many more abominations similar to this misuse of the mass.
Indeed, considering the foundation, it is easy to perceive the character of the
building. Everything existing in popedom is the wantonness of the devil, from
turret to foundation. He who does not believe it, will experience it.
50. The apostle enjoins us to be like-minded
"according to Christ Jesus"; that is, from a Christian point of view.
For unbelievers, too, are like-minded, but according to the flesh, the world
and the devil, and not according to Christ. The Jews were of one mind against
God and his Christ, as Psalm 2, 2 tells us. Christian unity resists sin and
everything opposed to the religion of Christ without, however, committing or
designing any sin. It works to the unifying of Christians generally, first with
reference to faith and then to outward conduct.
51. When one is weak in faith and defective in
conduct, the spirit of Christian unity, though deploring his condition, does
not forsake him, much less disparage, reject or condemn him. His Christian
fellow is interested in his welfare and conducts himself toward the weak one as
he would himself be treated, and as Christ has indeed treated him in similar
and more important matters. Thus is perpetuated that principle wherein the
individual follows the way approved of others, conforming to their views and
adhering to the same opinions. But the obstinate pursue a course quite the
reverse, forsaking, rejecting and judging him who differs from them, and
following their own ways, guided by their own opinions; as do the orders of
popery, and other sects.
"That with
one accord ye may with one mouth glorify the God and Father of our Lord Jesus
Christ."
52. All the good we can do to God is to praise and to
thank him. This is the only true service we can render him, according to his
words in Psalm 50, 23: "Whoso offereth the sacrifice of thanksgiving
glorifieth me; and to him that ordereth his way aright will I show the
salvation of God." We receive all blessings from him, in return for which
we should make the offering of praise. If anything else purporting to be service
to God is presented for your consideration rest assured it is erroneous and
delusive. For instance, the distracted world attempts to serve God by setting
apart houses, churches, cloisters; vestures, gold-trimmed, silk and every other
kind; silver vessels and images; bells and organs, candles and lamps; the money
for which expense should have been appropriated to the poor if the object was
to make an offering to God. Further, it keeps up a muttering and wailing in the
churches day and night. But true praise and honor of God, a service that cannot
be confined to place or person, is quietly ignored the world over. The
pretenses of priests and monks about their system of exercises being service to
the Lord, are false and delusive.
53. Service to God is praise of him. It must be free
and voluntary, at table, in the chamber, cellar, garret, in house or field, in
all places, with all persons, at all times. Whosoever teaches otherwise is no
less guilty of falsehood than the Pope and the devil himself.
But
how shall there be with us honor and praise of God, true service to him, when
we neither love him nor receive his blessings? And how shall we love him when
we do not know him and his blessings? And how shall we know him and his
blessings when no word is preached concerning them and when the Gospel is left
to lie under the table? Where the Gospel is not in evidence, knowledge of God
is an impossibility. Then to love and praise him is likewise impossible. As a
further consequence it is necessarily impossible for divine service to exist.
Even if all the choristers were one chorister, all the priests one priest, all
the monks one monk, all the churches one church, all the bells one bell; in
brief if all the foolish services offered to God in the institutions, churches
and cloisters were a hundred thousand times greater and more numerous than they
are, what does God care for such carnivals and juggling?
54. Therefore, God complains most of the Jews in the
second chapter of Micah, because they silenced his praise, while at the same
time, they piped, blared and moaned like we do. True divine service of praise
cannot be established with revenues, nor be circumscribed by laws and statutes.
High and low festivals have nothing to do with it. It emanates from the Gospel,
and certainly is as often rendered by a poor, rustic servant as by a great
bishop.
55. It is plainly evident who have abolished divine
service and still daily suppress it. They are none but that hopeless rabble,
the Pope and his blockheads the bishops and priests, monks and nuns, whose
great boast is of their divine services; who delight to be called the spiritual
class and, by their juggling, grasp the advantages and honors of the world and
live in riotousness. Yet they pretend to help others to heaven with their
foolish works and no mention of the Gospel. Indeed, they persecute and condemn
the Gospel, giving Peter just occasion to term them children of condemnation.
56. Note, Paul says divine service must be rendered
with "one mind" and with "one mouth." We render divine
service when we are harmonious, and when we recognize our common equality and
our common blessings in Christ; when none exalts himself above another nor
assumes special advantages.
Do
you ask how it is we are equal, I reply: All outside of Christ are equally
condemned. One needs Christ as much as another. When converted, all receive the
same baptism and sacrament, the same faith, the same Christ and Spirit, the
same Gospel in a word, the same God. Here in this wilderness the heavenly bread
is impartially distributed. Then how can it possibly be right for one to exalt
himself over his fellow spiritually, one priest above the other? What can he
have that surpasses Christ? And each has the same Christ, and Christ receives
each one unreservedly.
57. True, one may embrace Christ more fervently than
another; he may love him more and be more steadfast in his faith. Nevertheless,
he has not for that received of Christ more than another. Christ is one and the
same Christ to all, and in the things of salvation alike to everyone. Therefore
he is truly Christ. Since there is one common blessing for the weak and the
firm in faith, for the strong in Christian conduct and for the erring, one
should not esteem another more lightly than himself, nor reject him. He is to
recognize his fellow as an equal. Then shall praise to God arise harmoniously,
and emanate as from one heart and one mouth. For so each individual praises
God, and heart and mouth are actuated by the same impulse common to his
fellows. All recognize Christ and render thanksgiving for what they receive
through him; as prophesied in Psalm 72, 15: "Men shall pray for him
continually; they shall bless him all the day long." But he who offers
thanks simply for his own advantages or possessions, destroys unanimity of
purpose and expression, and belongs not to the communion of saints. Thus the
Papists and sects do. From them we never hear praise of Christ, but praise of
their own works.
58. That Paul calls us to praise "the Father of
our Lord Jesus Christ," and not to confine our praise to Christ, is worthy
of special notice in our day when we extol the honor of the saints so highly
that we trust in them and fail to press into God's very presence. We find one
satisfied in calling upon St. Barbara and obtaining her favor, while there is
no certain knowledge that she is a saint. Another is satisfied with Christofel,
which is without doubt one of the greatest fictions and lies. But scarcely
anyone is satisfied to honor the Virgin Mary and have her favor.
59. I fear abominable idolatry will thus gain ground,
because we place in the saints the confidence and trust that should be placed
in God alone, and expect from them what we can receive from God alone; and if
no other evil were involved, it is a question whether the worship and honor of
saints is supported by a passage or example in Scripture, and whether it is not
contrary to this and like sayings of Paul, which teach us to press into the
presence of God and place all our trust in him and expect everything we need
for him. Christ, too, through the whole Gospel, points us to the Father. He
came into the world that we should through him come to the Father.
60. To come to the Father does not mean to walk on
bodily feet to
61. I admit that some can make a proper use of
honoring the saints and the virgin Mary; though it is seldom they do. The
example is dangerous and it should not be introduced into the congregation as a
practice. The teaching of Christ and of all the apostles is, that we should
cheerfully approach God the Father alone through Christ. For it soon happens,
because of man's terrible fall, that people seek comfort more from the saints
than from God, and pray to their names for help rather than to God. It is a
perverted, an unchristian, state of things that exists at present. I fear the
world is full, yes, full, of idolatry.
62. God permits the worshiper of saints at times to
receive help and perform wonders; yet, he does so through the agency of the
devil. For it is God who gives to the servants of Satan their bodies and lives,
their possessions and honor, and this he does through the agency of Satan. This
is plainly evident; like a rich prince may give a treasure to one knave through
another knave. Hence we are not to build upon miraculous signs nor upon the
example of the multitude, but alone upon the teachings of Christ, or of his
apostles, in this and all cases.
63. Now, while Christ is our common blessing, as
before said, we should at the same time ascribe all to the Father; for Christ
is the Father's gracious manifestation whereby our hearts are drawn to himself.
So we should confidently love and praise the Father for his lavish blessings.
With such exercise our hearts will learn to comfort themselves in him and to
look to him for every blessing in life or death; but this through Christ and
not through merit in ourselves. Christ was given that by him we might thus
confidently approach the Father. John 14, 6 declares: "No one cometh unto
the Father, but by me."
64. Notwithstanding Christ is truly God and one might
safely repose confidence in him, yet he constantly points to the Father; for he
would not have mankind continue to trust in his humanity as the disciples did
before his suffering, instead of lifting its thoughts above his humanity, up to
his divinity. We must look upon Christ's humanity as enabling him to be a way,
an evidence, a work of God, whereby we come to God. We are to place our whole
confidence in God, and in him alone, being very careful not to devote any
portion of it to the mother of God or any saint and so set up an idol in our
hearts.
"Wherefore
receive ye one another, even as Christ also received you, to the glory of
God."
65. What is the significance here of that word
"wherefore?" "There are two reasons," the apostle would say
to the Romans, "why ye should receive one another. The first is, because
of Christ's example. As ye have heard, the Scripture presents Christ to us as
one upon whom fell the infamy of our sins for us he was ignominious in God's
sight and who did not despise, reject
or revile us, but received us that he might redeem us from our sins. We are,
then, under particular obligation to receive one another."
66. The other reason the apostle presents for our
receiving one another is that thus we contribute to the praise and honor of
God. This we learn from Christ. He everywhere testifies that all he does is in
obedience to his Father's will, and that he came for no other purpose than to
do the will of God. It is certain, then, he bore the ignominy of our sins
simply because it was his Father's will.
67. Mark the exceeding mercy of the Father's
controlling will in placing upon his beloved and only Son our sins, and
permitting him to bear the shame of them, merely that we might escape
condemnation therefor. Now, a true recognition of this, God's gracious will,
must evoke sincere love and praise to him and gratitude for his mercy. For,
once the individual glimpses the Father's merciful will, he has a conscience so
happy and serene he cannot restrain himself but must honor and praise God for
his priceless blessings.
68. Note, Paul says Christ has in himself upheld the
honor of God by receiving us and bearing, yes, exterminating, our sins. So
should we likewise take upon ourselves the burdens, the sins and imperfections,
of our neighbors, and bear with and help to reform them. When such Christian
conduct is manifest before sinners and the spiritually weak, their hearts are
attracted to God and forced to exclaim: "Truly, he must be a great and
gracious God, a righteous Father, whose people these are; for he desires them
not to judge, condemn nor reject us poor, sinful and imperfect ones, but rather
to receive us, to give us aid and to treat us as if our sins and imperfections
were their own. Should we not love and exalt such a God? Should we not praise
and honor him and give him the implicit confidence of our hearts in all things?
What must be the character of that God who desires his people to be so
noble?"
69. Mark you, this is the praise God would have from
us, that we receive one another and regard our neighbor's condition as our own.
Such conduct on our part would encourage others to believe and would strengthen
the faith of believers. But where will we find in all the world any who follow
Christ's example in this respect? Only tyrants, yes, devils, rule in church
offices, who do nothing but excommunicate and condemn, drive and hound the
people.
"Now I
say that Christ hath been made a minister of the circumcision for the truth of
God, that he might confirm the promises given unto the fathers, and that the
Gentiles might glorify God for his mercy."
70. The apostle has submitted to the Romans his
sentiment that, in obedience to the example of Christ, they should receive one
another, to the honor of God, and make no distinction between Christ's people,
whether saints or sinners, strong or weak, rich or poor, since all are entitled
to the same privileges. For all have the same blessings in Christ, who creates
unity of heart, spirit, mind and word and renders common all things, whether
spiritual or temporal, and however diverse they may be. Now Paul goes on to
establish his position with strong passages of Scripture. Standing between Jews
and gentiles as an arbitrator and mediator, he by the use of scriptural
authority dissipates all causes of discord. He would say: "You Jews cannot
reject the gentiles, even though they do not follow your customs in eating and
drinking, for they have the very same Christ you have, according to Scripture
prophecy." Again, "You gentiles cannot despise the Jews for not
conforming to your ways in the matter of eating and drinking, for the Scripture
promises to them the same Christ you profess."
"Now,"
Paul's argument is, "since the Scripture gives to all equal privileges in
Christ, and Jews and gentiles are brought together under his authority, and
since outside of Christ is naught for anyone, but in him everyone has all
things in view of these facts, why contend, why judge one another and stir up
factions? Why not much rather receive one another in kindness as Christ
received you? No one is favored over another and no one has less than another.
Why then contend, and create schisms, over the question of meats, drink,
clothing; over observance of time and place; over manners and such things?
These are not vital in any respect; they are temporal things, outside of
Christ, and contribute nothing to salvation. Let every man exercise the liberty
he desires in these matters. If any is still weak in faith and has not freedom
of conscience, patiently bear with him till he becomes strong, for your
lenience will cost you nothing; you will still have Christ unreservedly."
71. To understand Paul's words here we must remember
he is wont to refer to the Jewish people as "the circumcision." For
they practiced the rite. Circumcision was a token whereby they were
distinguished from other peoples. Such metaphors are often employed; for
instance, we refer to women when we say, "Misfortune is oft woven with a
weft of tresses"; to monks in the words, "Observe, what the cowl may
not do"; or designate the priests when we exclaim, "How avaricious
the bald pate!" And horsemen are indicated by the words "spurs"
and "stirrups." It is in this metaphorical sense Paul, referring to a
characteristic sign, terms the Jews "the circumcision" and the
gentiles "praeputium," "the uncircumcision": "They saw
that I had been entrusted with the Gospel of the uncircumcision, [that is, of the
uncircumcised gentiles] even as Peter with the Gospel of the circumcision [that
is, of the Jews]." Gal 2,7-8. And again:"Remember, that once ye, the
Gentiles in the flesh, who are called Uncircumcision by that which is called
Circumcision," etc. Eph 2, 11. So here he says, "I say that Christ
hath been made a minister of the circumcision"; that is, of the Jewish
people.
Using
a convenient term, he calls Christ a "minister," as he calls all
preachers and apostles ministers. "What then is Apollos? and what is Paul?
Ministers through whom ye believed." 1 Cor 3, 5. The substance of the
apostle's words is this: Jesus Christ was a minister of the circumcision. That
is, a preacher, teacher, apostle, messenger, sent from God to the Jewish
people. For Christ never preached to the gentiles. He was not sent to them, but
to the Jews only.
72. But Christ was a minister to the Jews, not because
of their merit, but as here stated, "for the truth of God." And what
do we understand by those words? God promised Abraham, Isaac and Jacob that
Christ should be born of their seed. To maintain God faithful in his promises,
Christ came in fulfilment thereof. Thus is the truth of God proven; God keeps
his promises. For the sake of God's truth, or in other words, that God might be
proven truthful, and not for the sake of merit on the part of anyone, Christ
became an apostle and a minister of the circumcision. This explanation is
necessary to satisfy the succeeding phrase, "that he might confirm the
promises given unto the fathers." Observe the apostle's meaning in the words
"the truth of God" the fulfilment and establishment of the divine
promise made to the patriarchs concerning Christ.
73. True, Jews and gentiles have Christ in common, yet
the promise was not to the gentiles; it was to the Jews exclusively. Paul tells
us in Romans 3, 2 that the Jews "were entrusted with the oracles of
God"; and again, in Romans 9, 4, that the Law was given to them. So, too, Christ came to the Jews alone, as he says himself:
"I was not sent but unto the lost sheep of the house of
74. The Jews, then, have Christ not only through grace
in the promise, but also because of the truth of God in fulfilment of his
promise. But the gentiles have neither the grace of the promise nor the truth
of fulfilment. They have merely the naked, unpromised, unexpected mercy Christ
gives to them. There is no promise, and no obligation for fulfilment of the
truth of God. Yet, the Scriptures having revealed that the gentiles should
obtain Christ, though without promise, hope or expectation, the Scriptures must
be fulfilled. Therefore, one people is not favored over the other. But Christ
was given to the Jews through divine promise and divine truth, and to the
gentiles through pure, unexpected mercy.
Since
the Scriptures contain a promise to the Jews and prediction concerning the
gentiles, the two peoples have common bond in Christ. Hence each should receive
the other as a participant in the common blessing. The Jews are not to despise
the gentiles; because the Scriptures say the gentiles shall praise God for his
mercy, and how shall the Jews despise those who enjoy God's mercy and praise
him for it? On the other hand, the gentiles should not despise the Jews; for to
the latter was Christ promised, and in fulfilment of the promise he became
their minister and preacher, making God faithful to his word.
75. Let us see what is Paul's intent in declaring:
"I say that Christ hath been made a minister of the circumcision for the
truth of God, that he might confirm the promises given unto the fathers."
Why this claim? Doubtless that none may despise the Jews, but rather receive
them, in obedience to the example of Christ. Christ did not despise them; nay,
he was even publicly promised and given to them as their own minister, preacher
and apostle. But what do you say, Paul, in regard to the gentiles? "I do
not say they are promised aught, but I say they enjoy and praise the mercy of
God given them without promise, as the Scriptures imply. So, too, none should
despise the gentiles, but rather receive them, in obedience to Christ's
example." As Christ is a common bond between Jews and gentiles, though not
given to each people in just the same way; so should there be unity among us.
We must receive one another, bear one another's burdens and have patience with
imperfections, regardless of personal appearance, name, condition or anything
else.
"Therefore
I will give praise unto thee among the Gentiles, and sing unto thy name."
76. Now the apostle goes on to quote some Scripture
passages revealing the fact that the gentiles shall praise God for his mercy.
This first quotation is found in Psalm 18, 49, and also in Psalm 108, 3. The
words are spoken by the prophet for Christ, as in both cases the whole Psalm
makes plain. Now, if this declaration is to be verified, Christ must be present
with the gentiles, not physically but spiritually. For unless Christ is present
spiritually, praise of him is not forthcoming; but the singing of his praise is
guarantee of his spiritual presence. So this quotation forces us to conclude
that the gentiles shall believe in Christ and possess him; in other words,
enjoy the mercy of God. Yet the verse makes no promise to them. It is merely a
revelation concerning their future conduct.
77. We have before mentioned what constitutes true
service of God. Here the prophet refers to it as praising and singing unto
God's name. And so is it defined throughout
the Scriptures. Now, praise is simply a confession of
blessings received. The Hebrew and apostolic word in this verse is "confitebor,"
"I will confess thee"; meaning, "I will thank and praise thee
and declare, All have I received from thee."
"And
again he saith, Rejoice, ye Gentiles, with his people."
78. These words are quoted from Deuteronomy 32, 43,
where Moses says, "Rejoice, 0 ye nations, with his people." The
Hebrew, however, admits of the rendering, "Rejoice, ye Gentiles, with
him" (understand "his people"). It is with this thought of God,
it seems to me, the apostle introduces the quotation. Yet, whether we read it
thus or otherwise, clearly no one praises the people of God, nor rejoices with
him, unless he be partaker of God's blessings and own him God. For he who does
not possess God and his blessings is an enemy to God's people, cursing and
persecuting, them, as God says in Genesis 12, 3, "I will bless them that
bless thee, and him that curseth thee will I curse." Here you see, they
who bless God's people are partakers of his blessings. So this second quotation
teaches conclusively that the gentiles shall become Christians.
"And
again, Praise the Lord, all ye Gentiles; and let all the peoples praise
him."
79. This verse is Psalm 117, 1-2. It also has
reference to true service of God. Therefore it, too, teaches that the gentiles
shall be the people of God. For only they serve (praise and honor) God who are
his people.
"And
again, Isaiah saith, There shall be the root of Jesse, and he that ariseth to
rule over Gentiles, on him shall the Gentiles hope."
80. We have this declaration in Isaiah 11, 10. In
Hebrew it reads: "And it shall come to pass in that day that the root of
Jesse, that standeth for an ensign of the people, unto him shall the nations
seek; and his resting-place shall be glorious." The meaning evidently is
that the gentiles shall possess Christ and he shall reign over them. Paul makes
a slight change in the words, following the rendering of the old translators
who wrote the Bible in the Greek
language. The meaning of the quotation is the same,
however. The "root" of Jesse should not be understood here as
"stem" or "tree" in the genealogical sense, as the artist
would delineate the "tree" of Jesse, the father of David, with its
many branches; and as we understand when we sing of the blessed Virgin,
"the stem of Jesse has sprung forth." That would be altogether a
forced construction. Christ himself, and none other, is the "stem" or
"root." The construction of this passage from Isaiah makes that
meaning plain, for it says practically, "The gentiles shall hope for the
stem or root of Jesse, which is to rule the nations," etc. This prophecy
cannot be made to refer to the human Jesse or to our blessed Virgin.
81. Christ is the root of Jesse. He descended from the
lineage of Jesse, through David, but in him physical descent ceased. He suffered
and was buried in the grave as an ill- favored root, concealed from the world,
and out of him grew that beautiful tree, the Christian Church, spreading out
into all the world. The root of Jesse is properly delineated when portrayal
includes the sufferings of Christ and their fruits.
82. Paul's assertion "and he that ariseth to rule
over the Gentiles" is equivalent to the Hebrew "that standeth for an
ensign of the people." It shows Christ's government a spiritual one. The
Gospel raises him as a standard before the whole world, an ensign to which we
must be loyal through faith. We do not see him physically; we behold him only
through the ensign, the Gospel. And it is through the Gospel he reigns over
men; not in a physical presence.
83. Again, the expression "on him shall the
Gentiles hope" does not materially differ from the Hebrew rendering
"to it shall the Gentiles seek." The meaning is, the gentiles shall
look unto the root of Jesse and cleave only to him, placing all confidence and
hope in him and finding in him their consolation. They shall seek for and
desire naught else.
But
the phrase "and his grave [resting place] shall be glorious,"
contained in the quotation from Isaiah but emitted by the apostle, is not well
rendered by Jerome, who
thinks Isaiah refers to the glorious grave of Christ.
Isaiah's thought was of Christ's rest being glorious; that is, his death should
mean something more than that of ordinary mortals, to whom death is the end of
glory. The glory of the root of Jesse had its beginning in his death. For not
until then was he raised to true life and power, to real glory and honor-an
ensign for the gentiles, and ruler of them. Indeed, then he was seated at the
right hand of God, Lord over all things.
"Now the
God of hope fill you with all joy and peace in believing, that ye may abound in
hope, in the power of the Holy Spirit."
84. Paul concludes this passage with a noble prayer,
desiring the Romans to be filled with joy and peace. He calls upon the
"God of hope," referring to the hope God alone gives through Christ
and in Christ.
85. The way we possess peace and joy we have before
spoken of; the secret is in perceiving the will of God, how he gave Christ to
bear our sins, which we are under obligation to believe. The more clearly we
perceive his will, the stronger will be our faith, our hope and love. Hence we
must continually preach the Gospel receive it and meditate upon it. For faith
comes through no other medium than the Gospel.
The
apostle says, in effect: "May God, who through the Gospel effects hope,
grant you grace, enabling you to appropriate the Gospel and believe. Through
believing, you first perceive Christ. Thereupon follow perfect peace and an
assured conscience. These are blessings common to all, and you will have harmony
among yourselves." The Christian's peace and joy is something received,
not as the gift of the world is received, through mortal sense, but through
faith. He who is the source of your good, and from whom you derive your peace
and joy, is not recognized by sight or touch. However, in the world you will
have disquietude and grief. But learn that Christ is the common blessing of all
and you will enjoy blessed peace. For all being alike rich, no one can begrudge
another anything. This is what it means to have peace and joy through faith or
in faith.
86. "That ye may abound in hope," continues
the prayer. In other words, "that your hope may ever increase." Now,
suffering and persecution contribute to the increase of hope. We are not given
increased hope to decrease adversity; no, adversity is increased that hope may
not rely on human power, but be established through the power of the Holy
Spirit. For the Holy Spirit aids us, fortifying our hope and enabling us not to
fear nor to flee from the disasters of the world; but to stand firm even unto
death, and to overcome all evil; so that evil must flee from us and cease its
attacks. Remember, it is hope in the power of the Holy Spirit, not in human
weakness, that must do all this through the medium of the Gospel. As before
said, "Through patience and through comfort of the Scriptures we have
hope." Where the Gospel is not, there is neither hope, comfort, peace,
joy, faith, love, Christ, God, nor anything good. Evidence of this fact is
before us in the wretched, spiritless, carnal clerical orders, notwithstanding
their much praying and holding of masses. From these things, 0 thou God of
hope, of patience and of comfort, graciously preserve us. Amen.
1. The first thing for us to understand is that
although the signs preceding the judgment day are many and great, they will all
be fulfilled, even though none or very few men take note of or esteem them as
such. For two things must take place according to the Word and prophecy of
Christ and the apostles: first, that many and great signs will be made
manifest; and secondly, that the last day will come unawares, the world not
expecting it, even though that day be at the door. Though men see these signs,
yea, be told that they are signs of the last day, still they will not believe,
but in their security mockingly say: "Thou fool, hast thou fear that the
heavens will fall and that we shall live to see that day?"
2. Some, indeed, must see it, and it will be those who
least expect it. That there will be such security and indifference among men,
let us prove by the words of Christ and the apostles. Christ says in the 34th
and 35th verses: "Take heed to yourselves, lest haply your hearts be
overcharged with surfeiting, and drunkenness, and cares of this life, and that
day come on you suddenly as a snare: for so shall it come upon all them that
dwell on the face of all the earth." From these words it is clear, that
men in great measure will give themselves over to surfeiting and drunkenness
and the cares of this life, and that, drowned as it were in these things, they
will rest secure and continue to dwell on the earth as if the dreadful day were
far away. For, were there no such security and heedlessness, that day would not
break in unawares. But he says, it will come as a snare by which birds and
beasts are caught at a time when most concerned about their food and least
expecting to be entrapped. In this figure he gives us clearly to understand
that the world will continue its carousing, eating and drinking, building and
planting, and diligently seeking after earthly things, and will look upon the
day of judgment as yet a thousand and more years off, when, in the twinkling of
an eye, they may stand before the terrible judgment bar of God.
3. The words of Christ in Luke 17, 24 say the same:
"Foras the lightning, when it lighteneth out of the one part under the
heaven, shineth unto the other part under heaven; so shall the Son of man be in
his day." See here again that the day will break upon the world with the
utmost suddenness. The same further appears in what follows in verses 26-29:
"As it was in the days of Noah, even so shall it be also in the days of
the Son of man. They ate, they drank, they married, they were given in
marriage, until the day that Noah entered into the ark, and the flood came, and
destroyed them all. Likewise even as it came to pass
in the days of
4. There is now no doubt that Christ did not foretell
these signs in the expectation that no one would note nor recognize them when
they should appear; although few indeed will do so, just as in the days of Noah
and Lot but few knew the punishment in store for them. Were this not true, the admonition
of Christ would have been in vain: "When ye see these things come to pass,
know ye that the
5. I do not wish to force any one to believe as I do;
neither will I permit anyone to deny me the right to believe that the last day
is near at hand. These words and signs of Christ compel me to believe that such
is the case. For the history of the centuries that have passed since the birth
of Christ nowhere reveals conditions like those of the present. There has never
been such building and planting in the world.
There
has never been such gluttonous and varied eating and drinking as now. Wearing
apparel has reached its limit in costliness. Who has ever heard of such
commerce as now encircles the earth? There have arisen all kinds of art and
sculpture, embroidery and engraving, the like of which has not been seen during
the whole Christian era.
6. In addition men are so delving into the mysteries
of things that today a boy of twenty knows more than twenty doctors formerly
knew. There is such a knowledge of languages and all manner of wisdom that it
must be confessed, the world has reached such great heights in the things that
pertain to the body, or as Christ calls them, "cares of life",
eating, drinking, building, planting, buying, selling, marrying and giving in
marriage, that every one must see and say either ruin or a change must come. It
is hard to see how a change can come. Day after day dawns and the same
conditions remain. There was never such keenness, understanding and judgment
among Christians in bodily and temporal things as now - I forbear to speak of
the new inventions, printing, fire-arms, and other implements of war.
7. But not only have such great strides been made in
the world of commerce, but also in the spiritual field have there been great
changes. Error, sin, and falsehood have never held sway in the world as in
these last centuries. The Gospel has been openly condemned at
8. Moreover the pope has attempted to abolish Christ
and to become his vicar. He occupies the throne of Christ on earth, would to
God he occupied the devil's throne instead.
I
forbear to speak of the grosser forms of sin, unchastity, murder, infidelity,
covetousness, and the like, which are all practiced without shame or fear.
Unchastity has taken forms against nature, and has affected no station or
condition more than the spiritual character of the clergy - shall I call it
spiritual, since it is so fleshly and void of all simplicity?
9. Whatever other signs may appear before Christ's
coming, I know that, according to the words of Christ, these will be present:
surfeiting and drunkenness, building and planting, buying and selling, marrying
and giving in marriage, and other cares of this life. Just as certain to me is
also the saying of Christ in Math. 24, 15, where he speaks of the abomination
of desolation, the Antichrist, under whose rule gross error, blindness, and sin
shall flourish, just as they now flourish under the Pope in the most tyrannical
and shameless form. This above all else compels me to believe that Christ will
soon come to judgment; for such sins cry to heaven, and so provoke and defy the
last day that it must soon break in upon them.
If it
were only the unchastity of the antediluvian world, or the worldliness of
10. But the apostles have also prophesied concerning
this self-security of men as the judgment day approaches. Paul says in 1 Thes.
5, 2-3: "The day of the Lord so cometh as a thief in the night. When they
are saying, Peace and safety, then sudden destruction cometh upon them."
Now we know that a thief never comes but when one feels most secure and least
expects him. And 2 Pet. 3, 3-10 we read: "In the last days mockers shall
come with mockery, walking after their own lusts, and saying, Where is the
promise of his coming? From the day the fathers fell asleep, all things
continue as they were from the beginning of the creation.... But the day of the
Lord will come as a thief in the night; in the which the heavens shall pass
away with a great noise etc." Who are they that walk after their own lusts
but the papal clergy? They wish to be subject neither to God nor to man, but
expect the world to recognize it as their right to live as they please and to
do what they like. It is these that say, Where is the promise of his coming.?
Do you think the last day will break in upon us so soon? Things will continue
as they have in the past.
11. We also read in the history of the destruction of
12. This sign to be given in the sun is that it will
lose its brightness, after the manner in which it has often occurred, as Math.
24,29, says: "The sun shall be darkened." I will not trespass here
again but express my opinion. Some think that the sun is to be darkened as
never to shine again; but this cannot be the meaning, for day and night must
continue to the end, as God foretells, Gen. 8, 22: "While the earth
remaineth, seedtime and harvest, and cold and heat, and summer and winter, and
day and night shall not cease." This sign must therefore, not interfere
with day and night and still be fulfilled before the judgment day, for it is a
token of its coming. It cannot, therefore, be more than a darkening of the sun
in its accustomed course.
13. Now at all times such a sign in the sun has been
looked upon as foreboding misfortune or disaster. Which also often followed, as
history abundantly shows. Thus we have had, it seems to me, the last few years
more and more frequent eclipses of the sun than in any other like period of
time. God has spared us and no great evil has come upon us. For this reason
these signs are not noticed. In addition, astronomers have told us, and rightly
so, that these eclipses are but natural phenomena. As a result the tokens are
still more despised and carnal security increased. Nevertheless God in carrying
on his work in silence, gives us security and moves forward in his plans.
Whatever the natural course of the heavens may be, these signs are always
tokens of his wrath and predict sure disaster for the future. If these are not
seen, shall God make other suns and moons and stars and show other signs in them?
14. The course of the heavens has been so arranged
from eternity that before the last day these signs must appear. The heathen say
that the comet is a natural product; but God has created none that is not a
token of future evil. Thus also the blind leader, Aristotle, writing a book
about the phenomena of the heavens, attributes all to nature and declares these
are no signs. Our learned men follow him and thus one fool fills the world with
fools. Let us know that though the heavenly bodies wander in their courses
according to law, God has still made these to be signs or tokens of his wrath.
"And in
the moon."
15. This sign is given in Math. 24, 29, to the effect
that "the moon shall not give her light"; that is, it will lose its
brightness. The same is to be said of this as of the signs in the sun, no
matter how natural it may be. Is it not true that scarcely a year has passed of
late in which sun or moon or both have been eclipsed, sometimes one of them
twice a year? If these are not signs, then, what are signs? It may be that at
other times more were seen than now, but surely not in more rapid succession.
When
"And in
the stars,
16. According to Math. 24, 29, "the stars shall
fall from heaven." This is seen almost daily. Whether it was seen as
frequently in former days as now, I cannot say. Aristotle again talks about the
nature of the thing; but the Gospel, which is the word and wisdom of God,
pronounces the falling of the stars a sign and there let the matter rest.
Wherefore if the stars fall or the sun and moon fail to give their light, be
assured that these are signs of the last day; for the Gospel cannot utter
falsehood. While in these years there have been so many showers of stars, they
are all harbingers of the last day, just as Christ says; for they must appear
often in order that the great day may be abundantly pointed out and proclaimed.
These signs appear and pass but no one considers them; so it shall be that they
will wait for other signs just as the Jews are waiting for another Christ.
"And
upon the earth distress of nations, in perplexity."
17. This is not to be understood that all nations and
all people among these nations will so suffer; for you must note that these are
to be signs. Stars do not fall from the heavens at all times the sun does not
lose its brightness for a whole year or a month, but for an hour or two; the
moon does not refuse to give its light for a whole week or a whole night, but,
like the sun, for an hour or two-that all these may be tokens without changing
or perverting the order of things. Hence not many will suffer distress and
anxiety, but only a few; and even with these it will be only at times that they
be signs to those who despise the idea, and attribute all to the complexion or
to the melancholy or to the influence of the planets or to any other natural
cause. Meanwhile such clear harbingers of the day pass by unobserved, and there
happens what Christ said of the Jews in Math. 13,14, that though hearing and
seeing they do not understand.
18. "Distress of nations in perplexity" does
not refer to the body. For, as we have already heard, there will be peace and
joy in abundance. People will eat and drink, build and plant, buy and sell,
marry and be given in marriage, dance and play, and wrap themselves up in this
present life as if they expected to abide here forever. I take it that it is
the condition of agonized conscience. For since the Gospel, by which alone the
troubled conscience can be 'comforted, is condemned, and in its stead there are
set up doctrines of men, which teach us to lay aside sin and earn heaven by
works; there must come a burdened and distressed conscience, a conscience that
can find no rest, that would be pious, do good and be saved, that torments
itself and yet does not know how to find satisfaction. Sin and conscience
oppress, and however much is done no rest is found. By these the sinner becomes
so distressed that he knows not what to do nor whither to flee. Hence arise so
many vows and pilgrimages and worship of the saints and chapters for mass and
vigils. Some castigate and torture themselves, some become monks, or that they
may do more they become Carthusian - monks.
These
are all works of distressed and perplexed consciences, and are in reality the
distress and perplexity of which Luke here speaks. He uses two words which
suggest this meaning, a man gets into close quarters as though he were cast
into a narrow snare or prison; he becomes anxious and does not know how he may
extricate himself; he becomes bewildered and attempts this and that and yet
finds no way of escape. Under such conditions he would be distressed and
perplexed. In such a condition are these consciences; sin has taken them
captive, they are in straits and are distressed. They want to escape but
another grief overtakes them, they are perplexed for they know not where to
begin
they try every expedient but find no help.
19. It is indeed true that the masses do not become so
afflicted, but only the few and generally the most sensible, scrupulous, and
good-hearted individuals who have no desire to harm any one and would live
honorable lives. It may be they foster some secret sin, as for example
unchastity. This burdens them day and night so that they never are truly happy.
But this is game for the monks and priests, for here they can practice
extortion, especially with women; here people confess, are taught, absolved,
and go whithersoever the confessor directs. Meanwhile the people are the Lord's
token of the last day. To such the Gospel is light and comfort while it
condemns the others.
20. Neither can anyone deny this sign, for it has been
so common these hundreds of years that many have become insane over it, as
Gerson informs us. Although at all times there have been people so distressed
and perplexed, it was formerly not so common as now. From the beginning of the
world no human doctrine exercised the tenth part or even the hundreth part of
the influence, or tortured and seared so many consciences as the doctrines of
the pope and his disciples, the monks and priests. Such perplexed hearts will
necessarily grow out of the papal doctrine of confession which has never been
so earnestly promulgated as now. Therefore this has never been a token of the
judgment until now. There must be many and great signs, therefore, and they be
despised by most men.
"For the
roaring of the sea and the billows."
21. This will take place through the winds, for all
roaring of the waters comes by means of the storm. Therefore the Lord would say
by these words that many and great storms will arise. By sea, however, is not
to be understood simply the ocean, but all gathered waters, according to the
language of Scripture, Gen. 1, 10: "And the gathering together of the
waters called he seas," be they oceans, seas or lakes. Rivers on the other
hand are changable flowing waters.
22. It is not to be supposed that all waters, streams,
lakes, seas, oceans, will, at the same time and in the same way, become stormy
and boisterous. Some seas are thus to be moved and this is to be the sign unto
us. For as not all stars fall and not all nations are distressed in perplexity,
so shall not all waters roar nor all places be visited by the storm.
23. Here heathen art will sit in the schools and with
wide open mouth will say, "Did you see the storm or hear the sea and the
waves roaring? Aristotle clearly teaches that these are but natural
phenomena." Let us pass these by and know that God's Word and tokens are
despised by the wisdom of the gods. Do you hold fast to the Gospel - this
teaches you to believe that storms and detonations in the sea are signs and
tokens. And however many times such signals have been given in other days, they
shall nevertheless become more numerous and terrible as the day of doom
approaches.
24. It seems to me that within the space of ten or
twelve years, there have been such storms and tempests and waters roaring as
have never before been seen or heard. We are to consider, therefore, that
although in former times these signs came singly and at less frequent
intervals, now they appear many and frequent. In our time both sun and moon are
darkened, stars fall, distress of nations is present, winds and waves are
roaring, and many other signs are being fulfilled. They are all coming in a
heap.
25. We have lately also seen so many comets and so
many calamities have fallen from the skies and there has arisen the hitherto
unknown disease, syphilis. Also how many signs and wonders have been seen in
the heavens, as suns, moons, stars, rainbows, and many other strange sights.
Dear hearer, let them be signs, great signs, tokens that mean much; so that
neither the astronomers nor heathen astrologers can say they simply follow the
ordinary course of nature, for they knew nothing of them before nor did they
prophesy of them.
26. No astronomer will say that the course of the
heavens foretold the coming of the terrible beast which the Tiber threw up a
few years ago; a beast with the head of an ass, the breast and body of a woman,
the foot of an elephant for its right hand, with the scales of a fish on its
legs, and the head of a dragon in its hinder parts, etc. This beast typifies
the papacy and the great wrath and punishment of God. Such a mass of signs
presages greater results than the mind of man can conceive.
Before
proceeding further it might be well to consider the testimony concerning the
last day which the celebrated teacher, Latantius Firmianus, gave about A. D.
320, in his work entitled "Divinarum Institutionum", in the seventh
book and fifteenth chapter: When the end of the world draws near, the condition
of human affairs must materially change and take on a more wicked form. Then
will malice and wickedness prevail to such a degree that our age, in which
malice and wickedness have almost reached their highest pitch, will be looked
upon as happy and treasured as golden in comparison with that time when no one
will be able to help or give advice. Then will righteousness become practically
unknown, and blasphemy, covetousness, impure desires, and unchastity become
common. Then will the godly become a prey to the most wicked and be vexed and
grieved by them. At the same time only the wicked will be rich and well to do,
while the godly will be driven hither and thither in shame and poverty. justice
will be perverted, law will be overthrown, and no one will have aught else but
that which he can secure by his own strength. Daring and strength will possess
all. There will be neither faith nor confidence left in man, neither peace, nor
loveliness, nor shame, nor truth, and as a result, no safety, no government, no
rest of any kind from the reprobate. For all lands will become rebellious,
everywhere men will rage and war with one another, the whole world will be in
arms, and bring destruction to itself.
"Men
fainting for fear, and for expectation of the things which are coming on the
world."
27. Here, again it is not the profligate mass, who
disregard God's tokens and refer all to natural causes, that shall realize
these, but rather the better class, and the most distinguished, who take these
things to heart and are given to reflection. By "men fainting for
fear" is to be understood that they shall be frightened to death, or the
next thing to death; and that their fear shall consume them and rob them of
their strength. What do they fear and wait for? Christ says: "The things
which are coming on the world;" that is, the last day, the terrible
judgment, hell fire, and eternal death. Why do they fear and look for these
things, and not the world upon whom they will come rather than upon them?
Because these are the tokens of God which are to be despised and rejected by
the world.
28. I am not yet able to say who these people are,
unless it be those who are exposed to and have to do with the temptations of
death and hell, concerning whom Tauler writes. For such temptations consume
flesh and blood, yea, bone and marrow, and are death itself. No one can endure
them except he be miraculously sustained. A number of patriarchs have tasted
them, Abraham, Isaac, Jacob, Moses, David; but near the end of the world they
will be more common. This token will then greatly increase, although it is present
now more than is generally known. There are individuals who are in the perils
of death and are wrestling with him; they feel that which will come over the
whole world and fear that it will come upon and abide with them. It is to be
hoped, however, that such people are in a state of grace. For Christ speaks as
if he would separate the fear and the thing which they fear; and so divides
these that he gives to them the fear and to the world that which they fear. It
is to be presumed that by this fear and anxiety, they are to have their hell
and death here, while the world, which fears nothing, will have death and hell
hereafter.
"For the
powers of the heavens shall be shaken."
29. By the powers of heaven some understand the angels
of heaven. But since Christ speaks of signs, and says we shall see them and in
them recognize the coming of the last day, they must surely be visible tokens
and be perceived with the bodily senses. For those people whose consciences are
in distress and whose hearts are failing from fear, though this be an affection
of the soul, yet manifest it by word and countenance. Therefore these powers of
heaven must be such as can be really shaken and so perceived.
30. But the Scriptures speak in a two-fold way concerning
the powers of heaven. At one time they are spoken of as the powerful heavens or
the heavens which are among all creatures the most powerful, as is written,
Gen. 1, 8, "And God called the firmament" that is, expanse or
fortress-"heaven"; for every creature under heaven is ruled and
strengthened by the light, heat and movements of the heavens. What would the
earth be without the heavens but a dark and desert waste? Like princes and
nobles in the world, the Scriptures call the heavens powerful because they rule
over the bodies beneath them.
31. At another time the powers of heaven signify the
hosts of heaven, as Psalm 33, 6 says: "By the word of Jehovah were the
heavens made, and all the host of them by the breath of his mouth." And
Gen. 2, 1: "And the heavens and the earth were finished, and all the host
of them." It is the common custom of the Scriptures to speak in this way
of the powers of heaven. And it is clear from these passages that the hosts or
powers of heaven include all that is in them; in the heavens, the sun, moon,
stars, and other heavenly bodies; on earth, man and beast, birds and fish,
trees, herbs and whatever else lives upon it.
32. The passage before us may therefore mean the
powers of heaven in both senses, probably chiefly the hosts of heaven. Christ
would say that all creatures shall be shaken and shall serve as tokens of that
day; sun and moon with darkening, the stars with falling, the nations with
wars, men with hearts failing from fear, the earth with earthquakes, the waters
with winds and roaring, the air with infection and pestilence, and the heavens
with their hosts.
33. I do not know just what is meant by the moving of
the hosts of heaven unless it be manifestations like those of the great
constellation of the planets in 1524. For the planets are certainly among the
most important of the powers and hosts of heaven, and their remarkable
gathering together into one constellation is surely a token for the world.
Christ does not say that all the hosts of heaven will be moved, but some of
them only; for not all stars shall fall from their places, nor all men be
overcome with fear, nor all waters at the same time be in noisy commotion, nor
sun and moon be every day darkened; for these are to be but signs, which can
only occur at particular times and in a few places, that they may be something
special, and singled out as tokens from the great mass which are not such. It
is quite probable, therefore, that these movements of the powers of heaven are
such movements of the constellations of the planets. Astrologers interpret them
to signify the coming of another flood; God grant that they may rather presage
the coming of the last day.
34. Let us not be mistaken, however, and think that
these constellations are the product of the natural course of the heavenly
bodies. As such Christ calls them signs and desires us to take special note of
them, appearing, as they do, not alone but with a multitude of other tokens.
Let the unbeliever doubt and despise God's tokens and speak of them as simply
natural; but let us hold fast to the Gospel.
35. There are many other signs elsewhere described in
the Scriptures, such as earthquakes, famine, pestilence, and wars as in Luke
17,20 and Math. 24,7. We have seen much of these for they have been common at
all times. Still they are tokens appearing by the side of others. It is a known
fact also that wars at the present time are of such a character as to make
former wars appear as mere child's play. But since our Gospel of today does not
speak of these, let us not consider them further. Only let us consider them as
signs, great signs, signifying great things; alas, they are already despised
and forgotten!
"And
then shall they see the Son of man coming in a cloud with power and great
glory."
36. Here power may again signify the hosts of angels,
saints, and all creatures that will come with Christ to judgment (I believe
this is the correct interpretation); or it may mean the special power and might
which will characterize this coming of Christ in contradistinction to his first
coming. He says not only that he will come, but that they shall see him come.
At his birth he came also, but men did not recognize him. He comes now through
the Gospel in a spiritual manner, into the hearts of believers. This also is
not by observation. But his last coming will be such that all must see him as
Rev. 1, 7 says, "And every eye shall see him." And they shall see
that he is none other than the man Christ Jesus, in bodily form, as he was born
of the virgin Mary and walked upon this earth.
He
might have said they shall see me, but that would not have clearly indicated
his bodily form. But when he says: "They shall see the Son of man,"
he clearly indicates that it will be a bodily coming, a bodily seeing in bodily
form; a coming in great power and glory, accompanied by the hosts of heaven. He
shall sit upon the clouds and be accompanied by all the saints. The Scriptures
speak much of that day - and everywhere point to the same. This, then, is said
concerning the signs. The Saviour adds words of comfort for Christians in the
presence of these signs.
"And
when these things begin to come to pass, look up, and lift up your heads;
because your redemption draweth nigh."
37. Here you may say, who can lift up his head in the
face of such terrible wrath and judgment? If the whole world is filled with
fear at that day, and lets fall its head and countenance out of terror and
anxiety; how shall we look up and lift up our heads, which evidently means, how
shall we manifest any joy in and longing for these signs? In answer I would say
that all this is spoken only to those who are really Christians and not to
heathen and Jews. True Christians are so afflicted with all manner of temptations
and persecutions that in this life they are miserable. Therefore they wait and
long and pray for redemption from sin and all evil; as we also pray in the
Lord's Prayer, "Thy kingdom come", and "Deliver us from
evil." If we are true Christians we will earnestly and heartily join in
this prayer. If we do not so pray, we are not yet true Christians.
38. If we pray aright, our condition must truly be
such that, however terrible these signs may be, we will look up to them with
joy and earnest desire, as Christ admonishes: When these things begin to come
to pass, look up." He does not say, Be filled with fear or drop your
heads; for there is coming that for which we have been so earnestly praying. If
we really wish to be freed from sin and death and hell, we must look forward to
this coming of the Lord with joy and pleasure.
39. But what do those do who are filled with fear and
do not desire to have him come, when they pray, "Thy kingdom come, thy
will be done," "deliver us from the evil one?" Do they not stand
in the presence of God and lie to their own hurt? Do they not strive against
the will of God who will have this day for the redemption of the saints? It is
necessary, therefore, that we exercise great care lest we be found to hate and
to dread that day. Such dread is a bad omen and belongs to the damned, whose
cold minds and hard hearts must be terrified and broken, if perchance they
might reform.
40. But to believers that day will be comforting and
sweet. That day will be the highest joy and safety to the believer, and the
deepest terror and anguish to the unbeliever; just as also in this life the truths
of the Gospel are exceedingly sweet to the godly and exceedingly hateful to the
wicked. Why should the believer fear and not rather exceedingly rejoice since
he trusts in Christ who comes as judge to redeem him and to be his everlasting
portion.
41. But you say I would indeed await his coming with
joy, if I were holy and without sin. I should answer, what relief do you find
in fear and flight? It would not redeem you from sin if you were to be filled
with terror for a thousand years. The damned are eternally filled with fear of
that day, but this does not take away their sin; yea, this fear rather
increases sin and renders man unfit to appear without sin on that day when it
comes. Fear must pass out of the soul and there must enter in a desire for righteousness
and for that day. But if you really desire to be free from sin and to be holy,
then give thanks to God and continue to desire to be more free from sin. Would
to God that such desires were so sincere and powerful in you as to bring you to
your death.
42. There is no one so well prepared for the judgment
day as he who longs to be without sin. If you have such, desire, what do you
fear? You are then in perfect accord with the purpose of that day. It comes to
set free from sin all who desire it, and you belong to that number. Return
thanks to God and abide in that desire. Christ says his coming is for our
redemption. But do not deceive yourself and be satisfied, perhaps, with the
simple desire to be free from sin and to await the coming of the day without
fear. Perhaps your heart is false and you are filled with fear, not because you
would be free, from sin, but because in the face of that day you cannot sin
free and untrammeled. See to it that the light within you be not darkness. For
a heart that would be truly free from sin will certainly rejoice in the day
that fulfills its desire. If the heart does not so rejoice there is no true
desire to be loosed from its sin.
43. Therefore we must above all things lay aside all
hatred and abhorrence of this day, and exercise diligence that we may really
desire to have our sins taken away. When this is done, we may not only calmly
await the day, but with heartfelt desire and joy pray for it and say, "Thy
kingdom come, thy will be done." In this you must cast aside all feelings
and conceit, hold fast to the comforting words of Christ, and rest in them
alone.
44. Could he admonish, comfort, and strengthen you in
a more delicate and loving manner? In the first place he says, You will hear of
wars, but you should have no fears. And when he tells you to have no fears,
what else does he mean than that he commands you to be of good cheer and to
discern the signs with joy? Secondly, he tells you to look up; thirdly, to lift
up your heads; and fourthly, he speaks of your redemption. What can comfort and
strengthen you if such a word does not? Do you think he would deceive you and
try to lead you into a false confidence? My dear hearer, let such a word not
have been said in vain: thank God and trust in it
there is no other comfort or advice if you cast this to the winds.
It is
not your condemnation but your redemption of which Christ speaks. Will you turn
his words around and say, It is not your redemption but your condemnation? Will
you flee from your own salvation? Will you not greet and thank your God who
comes out to meet and to greet you?
45. He has no doubt also spoken this word for the
fainthearted who, although they are devout and prepared for the last day, are
yet filled with great anxiety and are hindered in taking part in his coming
with that desire which should be found at the end of the world; therefore he
calls attention to their redemption. For when at the end of the world sin will
hold such sway, and by the side of sin the punishment for sin with pestilence,
war and famine, it will be necessary to give to believers strength and comfort
against both evils, sin and its punishment. Therefore he uses the sweet and
comforting word redemption which is so dear to the heart of man. What is
redemption? Who would not be redeemed? Who would have a desire to abide in the
desert of sin and punishment? Who would not wish an end to such misery, and
woe, such perils for souls, such ruin for man? Especially should this be the
case when the Saviour allures, invites and comforts us in such an endearing
way.
46. The godless fanatical preachers are to be censured
who in their sermons deprive people of these words of Christ and faith in them,
who desire to make people devout by terrifying them and who teach them to
prepare for the last day by relying upon their good works as satisfaction for
their sins. Here despair, fear and terror must remain and grow and with it
hatred, aversion and abhorrence for the coming of the Lord, and enmity against
God be established in the heart; for they picture Christ as nothing but a stern
judge whose wrath must be appeased by works, and they never present him as the
Redeemer, as he calls and offers himself, of whom we are to expect that out of
pure grace he will redeem us from sin and evil.
47. Such is always the result where the Gospel is not
rightly proclaimed. When hearts are only driven by commands and threats, they
will only be estranged from God and be led to abhor him. We ought to terrify,
but only the obstinate and hardened; and when these have become terrified and
dejected also, we ought to strengthen and comfort.
48. From all this we learn how few there are who pray
the Lord's Prayer acceptably even though it is prayed unceasingly in all the
world. There are few who would not rather that the day would never come. This
is nothing else than to desire that the
49. Yet he who feels such fear must not despair, but
rather use it wisely. He uses it wisely who permits such fear to urge and
admonish him to pray for grace that this fear might be taken away and he be
given joy and delight in that day. Christ has promised, Math. 7, 8,
"Everyone that asketh receiveth." Therefore those who are fearful are
nearer their salvation than the hard-hearted and reprobate, who neither fear
nor find comfort in that day. For though they do not have a desire for it, they
have a something within which admonishes them to pray for such a desire.
50. On the other hand, he uses fear unwisely who
allows it to increase and abides in the same, as though he could thereby be
cleansed from sin. This leads to nothing good. Not fear, which, as John says, 1
John 4, 18, must be cast out, will remain in that day, but love which, St. Paul
says in 1 Cor. 13, 8, must abide. Fear is to be a power to drive us to seek
such love and pray for it. Where fear is not cast out it opposes the will of
God and antagonizes your own salvation; it thus becomes a sin against the Holy
Spirit. It is, however, not necessary to say that the individual must be
altogether without fear, for we still have human nature abiding in us. This is
weak and cannot exist altogether without the fear of death and the judgment;
but the spirit must be uppermost in the mind, as Christ says, Math. 26, 41,
"The spirit indeed is willing, but the flesh is weak."
"And he
spake to them a parable: Behold the fig tree, and all the trees: when they now
shoot forth, ye see it and know of your own selves that the summer is now nigh.
Even so ye also, when ye see these things coming to pass, know ye that the
51. Pure words of comfort are these. He does not put
forth a parable from the fall or winter season when all the trees are bare and
the dreary days begin; but a parable from the spring and summer season, when
everything is joyous, when all creation buds forth and rejoices. By this he
clearly teaches that we are to look forward to the last day with as much joy
and delight as all creation shows in spring and summer. What is the meaning of
this parable if in it he does not teach us this? He could have found others
that were not so joyous.
52. In applying it, he does not say your hell or
condemnation is at hand, but the
53. Therefore, my dear hearer, examine your life,
probe your heart to ascertain how it is disposed toward this day. Do not put
your trust in your own good life, for that would soon be put to shame; but
think of and strengthen your faith in order that the day may not be a terror to
you as to the damned, but be your joy as the day of your salvation and of the
kingdom of God in you. Then when you think or hear of the same, your heart will
leap for joy and earnestly long for its coming. If you do not wish to pronounce
judgment upon yourself, then do not think that you would be able to stand in
that day even with the meritorious deeds of all the saints.
"Verily
I say unto you, this generation shall not pass away, till all things be
accomplished. Heaven and earth shall pass away: but my words shall not pass
away."
54. Why does the Lord so fortify his Word and confirm
it beyond measure by parables, oaths, and tokens of the generation which shall
remain though heaven and earth pass away? This all happens because, as was said
above, all the world is so secure and with open eyes despises the signs to such
a degree that perhaps no word of God has been so despised as this which foretells
and characterizes the judgment day. It will appear to the world that there are
no signs; and even though people should see them, they will still not believe.
Even the very elect of God may doubt such words and tokens, in order that the
day may come when the world is never so secure and thus be suddenly overwhelmed
in its security, as
55. Therefore Christ would assure us and wake us up to
look for the day when the signs appear. We are to realize that though the signs
be uncertain, those are not in danger who look upon them as tokens, while those
who despise them are in the greatest danger. Hence let us play with certainties
and consider the above-named signs as truly such lest we run with the
unspiritual. If we are mistaken, we have after all hit the mark; if they are
mistaken, it is a mistake for eternity with them.
56. Jesus calls the Jews "this generation."
This passage, therefore, clearly indicates that the common saying is not true
which holds that all the Jews will become Christians; and that the passage,
John 10, 16, "And they shall become one flock and one shepherd," is
not fulfilled when the Jews go over to the heathen, but when the heathen came
to the Jews and became Christians at the time of the apostles, as St. Augustine
often explains. Christ's words in John 10, 16 indicate the same, "And
other sheep I have, which are not of this fold; them also I must bring, and
they shall hear my voice, and they shall become one flock and one
shepherd." Note that he speaks clearly of the heathen who have come to the
Jewish fold; therefore the passage has been long since fulfilled. But here he
says, "This generation shall not pass away" till the end come; that
is, the Jews who crucified Christ must remain as a token. And although many will
be converted, the generation and Jewish character must remain.
57. Some have also been concerned about how heaven and
earth will pass away, and they again call Aristotle to their aid. He must
interpret the words of Christ for them, and he says, that heaven and earth will
not pass away as to their essence but only as to their form. How much they
think they are saying! If they so understood it that heaven and earth will
continue to be something, they would indeed be right. But let us suffer the
blind to go, and know that just as our bodies will be changed as to their
essence, and yet be remade according to their essence, so heaven and earth at
the last day with all the elements will be melted with fervent heat and turned
to dust, together with the bodies of men, so that there will be nothing but
fire everywhere. Then will everything be new - created in greatest beauty; our
bodies will shine in brilliancy, and the sun be much more glorious than now.
Peter speaks of this day, in 2 Pet. 3, 10-13, "But the day of the Lord
will come as a thief; in the which the heavens shall pass away with a great
noise, and the elements shall be dissolved with fervent heat, and the earth and
the works that are therein shall be burned up. But, according to his promise,
we look for new heavens and a new earth, wherein dwelleth righteousness."
Paul
also testifies to the same in I Cor. 3,13, that "the last day shall be
revealed in fire." And Isaiah 30, 26, "The light of the moon shall be
as the light of the sun, and the light of the sun shall be sevenfold as the
light of seven days, in the day that Jehovah bindeth up the hurt of his people,
and healeth the stroke of their wound." Likewise Isaiah 65,17, "For,
behold I create new heavens and a new earth; and the former things shall not be
remembered, nor come into mind. But be ye glad and rejoice forever in that
which I create." Therefore this passing away is not only according to form
but also as to essence; unless it be that you do not want to call it a passing
away, if things turn to dust until no trace of them can be found, as the burned
body turns to ashes and passes away.
58. But where do our souls dwell when the abode of
every creature is afire and there is no earthly dwelling place? Answer: My dear
hearer, where is the soul now? Or where is it when we sleep and are not
conscious of what is taking place in our bodies and in the world around us? Do
you think that God cannot so preserve or hold the souls of men in his hand that
they will never know how heaven and earth passed away? Or do you think that he
must have a bodily home for the soul, just as a shepherd has a stable for his
sheep? It is enough for you to know that they are in God's hands and not in the
care of any creature. Though you do not understand how it happens, do not be
led astray. Since you have not yet learned what happens to you when you fall
asleep or awaken, and can never know bow near you are to waking or sleeping,
though you daily do both, how do you expect to understand all about this
question? The Scripture says, "Father, into thy hands I commend my
spirit," and so let it be. Meanwhile there will arise a new heaven and a
new earth, and our bodies will be revived again to eternal salvation. Amen. If
we knew just how the soul would be kept, faith would be at an end. But now we
journey and know not just whither; yet we put our confidence in God, and rest
in his keeping, and our faith abides in all its dignity.
1. This epistle selection illustrates the Gospel
lesson for the first Sunday in Advent, wherein we learned the disciples did not
themselves ride on the colt, but led it to Christ and set him thereon. That is
what the apostle does here. The Corinthians had come to divisions among
themselves and to boasting of certain apostles as their leaders. With one party
it was Peter, with another Paul, and with yet another Apollos. Each one exalted
the apostle by whom he was baptized or was taught, or the one he regarded most
eminent. Now comes Paul and interposes, permitting no one to boast of any
apostle, and teaching them to laud Christ alone. He tells them it matters not
by whom they were baptized and taught, but it is of the utmost importance that
they all hold to Christ together and own allegiance to him alone. Paul
beautifully teaches how the apostles are to be regarded. The whole passage is a
fierce thrust at Popery and the clerical government, as we shall see.
"Let a
man so account of us, as of the ministers of Christ, and stewards of the
mysteries of God."
2. The reference is to all apostles and all heirs to
the apostolic chair, whether Peter, Paul or any other. Let us, then, be very
careful how we regard the apostles and bishops; we must attach neither too much
nor yet too little importance to them. Not without reason did Paul the Holy
Spirit, in fact make this restriction; and without doubt we are under
obligation to follow it. The same limit here made concerning apostles applies
to bishops. It designates the character of their office and the extent of their
power. So when we see a bishop assuming more than this text gives him warrant
for, we may safely regard him, as a wolf, and an apostle of the devil, and
avoid him as such. Unquestionably he must be Antichrist who in ecclesiastical
government exceeds the authority here prescribed.
3. First, Paul warns us against receiving apostles or
bishops as anything but "ministers of Christ;" nor should they desire
to be regarded otherwise. But the term "minister of Christ" must not
in this connection be understood as one who serves God, in the present
acceptation of the phrase praying,
fasting, attendance upon Church services, and all the things styled
"divine service" by ecclesiastical rites, institutions and cloisters,
and by the whole clerical order. Theirs are merely humanly devised works and
words, whereby Paul's teaching here and elsewhere is wholly obscured, even to
the extent of making it impossible to know what he means by the "ministry
of Christ." He has reference to the ministry that is an office. All
Christians serve God but all are not in office. In Romans 11, 13, also, he
terms his office a ministry: "Inasmuch as I am an apostle of Gentiles, I
glorify my ministry." And in the epistle selection preceding this (Rom 15,
8) he says: "I say that Christ hath been made a minister of the
circumcision." Again (2 Cor 3, 6): "Who also made us sufficient as
ministers of a new covenant not of the letter, but of the spirit."
4. What language is forcible enough to serve me in the
attempt to eradicate from the hearts of all Christians that error so deeply
impressed of Popery wherein they interpret the ministry of Christ or the
service of God in no other light than as their own works, performed to Christ
without any authority to do them? Mark you, beloved, to serve Christ, or to
serve God, is defined by Paul himself as to fulfil a Christ-ordained office,
the office of preaching. This office is a service or ministry proceeding from
Christ to us, and not from us to Christ. Note this carefully; it is important.
Otherwise you cannot understand the design of the Pauline words,
"ministry, ministration, to minister." So he always has it. Seldom
does he speak of the service or ministry rendered primarily above them to God;
it is usually of the ministry beneath them, to men. Christ, too, in the Gospel
bids the apostles to be submissive and servants of others. Lk 22, 26.
To
make himself clearly understood in this matter of service, or ministry, Paul
carefully adds to the word "ministers" the explanatory one
"stewards," which can be understood in no other way than as referring
to the office of the ministry.
5. He terms his office "service or ministry of
Christ" and himself "minister of Christ," because he was
ordained of God to the office of preaching. So all apostles and bishops are
ministers of Christ; that is preachers, messengers, officers of Christ, sent to
the people with his message. The meaning of the verse, then, is: "Let
every individual take heed not to institute another leader, to set up another
Lord, to constitute another Christ. Rather be unanimously loyal to the one and
only Christ. For we apostles are not your lords, nor your masters; we are not
your leaders. We do not preach our own interests, nor teach our own doctrines.
We do not seek to have you obey us, or give us allegiance and accept our
doctrine. No, indeed. We are messengers and ministers of him who is your
Master, your Lord and Leader. We preach his Word, enlist men to follow his
commandments, and lead only into obedience. And in this light should you regard
us, expecting of us nothing else than to bring the message. Though we are other
persons than Christ, yet you, do not receive through us another doctrine than
his; another word, another government, nor another authority than his. He who
so receives and regards us, holds the right attitude toward us, and receives,
not us, but Christ, whom alone we preach. But he who does not so regard us,
does us injustice, discards Christ, the one true Leader, sets up another in his
stead and makes gods of us."
6. In Judges 8, 22-23 we read that the children of
7. But perhaps you ask: "Where was the sin of the
people when they desired Gideon to rule over them? Had not God given Gideon leadership
in the contest, and did he not later provide many holy kings expressly for
them?" I reply it was not a sin for the children of
8. But where more authority is assumed than God's
command gives, and where the magistrate attempts to rule according to human
doctrines, or the subjects seek such leadership, idolatry results and the
leader assumes a new character. The magistrate is no longer a servant or
minister, but rules arbitrarily, without command of God. God says of them as he
said to Samuel concerning the children of
9. Where divine leadership is shared with any other
than God or Christ, there must also be doctrine and commandments differing from
the doctrine and command of Christ. Service of Christ must immediately fail;
Christ must be rejected for the establishment of a new sovereignty. Plainly
enough, no one can be servant of Christ and at the same time teacher of his own
message. The two conditions cannot exist at the same time. How can one be a
servant of Christ if he does not teach Christ's message? Or how can he teach
his own message when he is under obligation to teach only Christ's? If he
advocates his own counsels, he makes himself lord and does not serve Christ. If
he advocates Christ's counsels, he cannot himself be lord.
10. From this you may judge for yourself whence arises
Popery and its ecclesiastical authority, with all its priests, monks and high
schools. If these can prove they teach nothing but the message of Christ, we
must regard them as his ministers or servants. But if we can prove they do not
so teach, we must regard them as not his servants. Now it certainly is clear
that their teaching is not the doctrine of Christ, but their own doctrine.
Hence it is evident they constitute the
11. Their claim that in addition to the teachings of
Christ, the commandments of the Church may be taught and they intimate that
their teachings are the doctrines of the Church is of no significance. Paul's
teaching here continues to stand, that the Church belongs neither to Peter nor
Paul, but to Christ only, and acknowledges none but the servants or ministers
of Christ. You see, then, the blasphemy of the Pope in crying obedience to his
doctrines as the road to salvation, and disobedience to them, the road to
damnation. Paul here makes obedience to these things a work of the devil; as he
does also in First Timothy 4, 1-3: "But the Spirit saith expressly, that
in later times some shall fall away from the faith, giving heed to seducing
spirits and doctrines of demons, through the hypocrisy of men that speak lies,
branded in their own conscience as with a hot iron; forbidding to marry,, and
commanding to abstain from meats, which God created to be received with
thanksgiving by them that believe and know the truth." And Christ says:
"My sheep hear my voice, and a stranger will they not follow, but will
flee from him; for they know not the voice of strangers. I know mine own, and
mine own know me." Jn 10, 5-14.
12. Note the harmony between Paul's teaching and this
statement of Christ's that any other than the voice of Christ is a strange
voice, the doctrine of the devil, and to be avoided. You see here Christ's own
verdict in regard to doctrines, what his Church hears and teaches, and what are
and what are not the commandments of the Church. The Church has no other
doctrine than that of Christ, and no other obedience than to obey him. All the
Papists say, then, concerning obedience to the commandments of the Church is in
the same class with what Paul calls speaking lies in hypocrisy, moved by false
spirits and doctrines of devils.
13. The same is the meaning of the phrase
"stewards of the mysteries of God." The word "steward" here
signifies one who has charge of his lord's domestics; one whose office is the
same as that of stewards in monasteries at the present day, or provosts in
nunneries, or governors, managers and overseers of the sort. For
"oekonomus" is Greek and signifies in English a steward, or one
capable of providing for a house and ruling the domestics. Christ in Matthew
24, 45 calls such a one simply a servant: "Who then is the faithful and
wise servant, whom his lord hath set over his household, to give them their
food in due season?" Such a servant was Eliezer, the steward of Abram's
house. Gen 15.
14. Now, God's household is the Christian Church
ourselves. It includes pastors and bishops, overseers and stewards, whose
office is to have charge of the household, to provide nourishment for it and to
direct its members, but in a spiritual sense. Paul puts a distinction between
the stewards of God and temporal stewards. The latter provide material
nourishment, and exercise control of the physical person; but the former
provide spiritual food and exercise control over souls. Paul calls the
spiritual food "mysteries." The practice of providing it has so long
been discontinued we do not now know what a steward is nor what is meant by
"mysteries." Church officials imagine that when they baptize,
celebrate mass and administer other sacraments, they exercise the mysteries,
and that now there is no proper mystery but the mass. At the same time they
know not the meaning of the term in this connection.
15. I cannot just now find a word in German equivalent
to "mysterion," and it will be well to retain the Greek form, as we
have with many other words. It is equivalent to "secret," something
hidden from our eyes, invisible to all, and generally pertaining to words. For
instance, a saying not easily understood is said to contain a hidden meaning, a
secret, a "mysterion" something is concealed therein. The
concealment itself may properly be termed "mystery"; I call it a
secret.
16. What, then, constitutes the mysteries of God?
Simply Christ himself; that is, faith and the Gospel concerning Christ. The
whole Gospel teaching is far beyond the grasp of our reason and our physical
sense; it is hidden to the world. It can be apprehended only by faith; as
Christ says in Matthew 11, 25: "I thank thee, 0 father, Lord of heaven and
earth, that thou didst hide these things from the wise and understanding, and
didst reveal them unto babes." And as Paul tells us (1 Cor 2, 7-8):
"We speak God's wisdom in a mystery, which none of the rulers of this
world hath known."
17. Expressed in the clearest manner possible,
"mystery" reception of the things of faith that Christ the Son of
God was born of a virgin, died and rose again, and all this that our sins might
be forgiven. These things eye sees not nor reason comprehends. Indeed, as Paul
says (I Cor 1, 23), they are mere foolishness to the wise, and simply an
offense to the self-righteous saints.
How
can the natural man perceive, or reason acknowledge, that the man Christ is our
life and salvation, our peace, our righteousness and redemption, our strength
and wisdom, Lord of all creatures that he is even God and everything else the Scriptures testify of
him? None can apprehend these truths except he hears and believes them through
the Gospel. They are too far beyond sense and reason to be grasped by the
natural man.
18. So, then, the mysteries of God are simply the
blessings in Christ as preached through the Gospel and apprehended and retained
by faith alone. Paul says relative to the matter, speaking on how men should
behave themselves in the house of God: "Without controversy great is the
mystery of godliness; he who was manifested in the flesh, justified in the
spirit, seen of angels, preached among the nations, believed on in the world,
received up in glory." I Tim 3, 16. This is spoken of Christ, who was
manifest in the flesh. He dwelt among men who had flesh and blood like himself,
yet he was still a mystery. That he was Christ, the Son of God, the life, the
way, the truth and all good, was hidden.
19. Yet he was "justified in the Spirit;"
that is, through the Spirit's influence believers received, acknowledged and
retained him as all we have mentioned. "To justify" means simply to
pronounce just, or at least to admit as just; as we have in Luke 7, 29:
"All the people when they heard, and the publicans, justified God."
Again, in Psalm 51, 4: "That thou mayest be justified when thou
speakest." This is equivalent to saying: The believer in Christ justifies
him, and acknowledges the truth that Christ alone is our life and righteousness
and wisdom, and that we are sinners, condemned and perishing. For such Christ
is, and such is his claim. He who acknowledges this his claim justifies him in
the Spirit; but he who does not justify him relies upon his own works; he does
not see himself condemned but contends against and condemns Christ. [This
justification of Christ is effected by no one unless he possesses the Holy
Spirit, whose work alone it is. Flesh and blood cannot do it, even if it be
publicly presented to our eyes and preached into our ears.]
20. The statement in Romans 1, 4, "Christ was
declared to be the Son of God with power, according to the spirit of
holiness," has reference to justification. As if to say: "In
unbelievers Christ is nothing; not only despised, but utterly condemned. But
the saints whose life is in the Spirit who sanctifies them, strongly and
boastfully maintain that he is the Son of God. To them it is proved and firmly
settled."
21. Paul might have said: "We are the stewards of
the wisdom of God, or of the righteousness of God," and so on. For all
this Christ is; as he says (I Cor 1, 30): "Who was made unto us wisdom
from God, and righteousness and sanctification, and redemption." But this
would have been specifying, and he desired to embrace in one word all the
blessings in Christ which the preaching of the Gospel brings; so he styles them
"mysteries." We may understand it as if he said: "We are spiritual
stewards whose duty it is to minister the grace of God, the truth of God but
who can enumerate all? Let us briefly sum them up and say, the mysteries of
God; mysteries and hidden things because faith alone can attain them." He
adopts the same style in Romans 1, 4 when he comprises in one word how Christ
was manifest in the flesh, justified in the Spirit, preached to the gentiles,
and so on. Similarly, in First Timothy 3, 16 he expresses it briefly in Greek,
"oristheis," determined. In short, Christ was declared and
determined, was received and regarded, as the Son of God, by angels, gentiles,
the world, heaven and all things; since for this purpose he was manifested,
justified, revealed, preached, believed, received, and so on. Hence he indicates
it here by the plural word "mysteries," and in First Timothy 3 , 16
by the singular "mystery." The words are, however, equivalent in this
connection. Christ is all in all, one mystery many mysteries, as expressed in
the many mysteries blessings we have from him.
22. It is worthy of note that Paul adds to
"mysteries" the modifier "of God;" he means the hidden
things God grants and which exist in him. For the devil also has his mysteries,
as Revelation 17, 5 says: "Upon her forehead a
name written, Mystery,
23. Thus we arrive at the apostle's meaning in the
assertion that a minister of Christ is a steward in the mysteries of God. He
should regard himself and insist that others regard him as one who administers
to the household of God nothing but Christ and the things of Christ. In other
words, he should preach the pure Gospel, the true faith, that Christ alone is
our life, our way, our wisdom, power, glory, salvation; and that all we can
accomplish of ourselves is but death, error, foolishness, weakness, shame and
condemnation. Whosoever preaches otherwise should be regarded by none as a
servant of Christ or a steward of the divine treasurer; he should be avoided as
a messenger of the devil. So it follows:
"Moreover,
it is required in stewards, that a man be found faithful."
24. Upon this all depends. After faithfulness God
inquires. Angels, men and all creatures look for and demand it; not the mere
name or honor of steward will answer. The question is not whether one's
bishopric be large or small; nor is it particularly important whether or not he
be outwardly pious. The question is, does he faithfully execute the duties of
his office, acting as a steward in the blessings of God? Paul here permits us
much liberty to judge the doctrines and lives of our bishops, cardinals and all
Papists. The same faithfulness is also required by Christ: "Who then is
the faithful and wise servant, whom his lord hath set over his household, to
give them their food in due season?" Mt 24, 45.
25. What is the nature of the faithfulness of the
Papists how does it measure up? Tell
me, who would be reformed or profited were any one bishop to have prominence
and power enough to possess every bishopric, as the Pope tries to do? Who would
be benefited if a bishop were so holy that his shadow would raise the dead? Who
would be the gainer if he had wisdom equal to all the apostles and prophets?
But none of these things are inquired after; the question is, Is he a faithful
bishop? does he administer to the household of faith the Word of God? does he
preach the Gospel and dispense the mysteries of God? Emphatically the inquiry
is made upon these points. Here is where the individual is benefited. Above all
things, then, faithfulness is demanded of stewards.
26. Now, measure the Pope and all the eccIesiasts by
the requirements of this text. Tell me, what is the Pope seeking? Is not the
sole purpose of all his grasping and raging to enable him to rule supremely and
arbitrarily? His whole concern is for fame, power, position and wealth, for
authority over all men. Through the Pope's blasphemous lips the devil
deceitfully endeavors to emphasize the importance of obedience to popish laws,
and the danger to the soul's salvation from disobedience. The Pope is not
concerned about faithfulness to the Christian household. For tell me where in
all his innumerable laws and commands a veritable flood of them where in the whole extent of his government,
did you ever learn of his touching with a single word upon the mysteries of
God? or where has he preached the Gospel? All his utterances relate to quarrels,
to prebends, or at best to the matter of pates and apparel. Indeed, he openly
condemns the Gospel and the mysteries of God. And the bishops and ecclesiasts
follow him with their endowments, cloisters and high schools.
27. They have so perverted apostolic faithfulness that
with them a faithful bishop, abbot or ecclesiastical prelate is one who loyally
manages, guards, improves and increases their temporal possessions the
heritage of St. Peter, the Castle of St. Moretz, the land of the holy cross,
the interests of the Virgin and other concerns of the Church, in a word, their
own emolument under the name of God and of the saints; the world, even in its
most sordid state, bears no comparison to them. Such are the princes, the
bishops and prelates who have the credit of having governed well the Church; it
matters not whether or not they have, during their whole lives, read or heard
the Gospel, not to mention their disregard for their duty to preach it. The
blasphemous tongue of the Pope, in its world-wide unrestraint, calls them good
stewards of the blessings of God who are utterly useless, unless it be to fill
the place of treasurer, assessor, guardian, bailiff, architect, mayor, plowman,
butler or kitchen steward for some temporal lord. Such is their apostolic
fidelity; this and nothing more.
In
the meantime, souls are perishing. Divine interests are going to ruin. The wolf
reigns and devours. In spiritual affairs the popish stewards see no danger and
afford no security. They sit unconcernedly counting over their profits,
attending to the interests of St. Laurence and with extreme faithfulness
providing for the property of the Church
a faithfulness in return for which they are certain Christ has
prepared for them no inferior seat in heaven. O wretched, lost, blinded
multitude, how securely you are going on toward hell!
28. I cannot pass without notice here for I must
relate it as a warning against similar attempts a trick of the devil which, I
heard it said, he exhibited in time past at Merseburg, in our own country. It
had to do with the golden cup of Emperor Henry. The Pope's beloved people
zealously relate a certain falsehood, for which they obtain indulgences. They
assert that the roasted Laurence, by casting the golden cup into the balance,
got so much the better of the devil that he was forced to release the soul of
the Emperor, in consequence of which he (the devil) was enraged to the extent
of breaking an ear off the cup. Such gross, foolish, idle falsehoods are
intended to blind us Christians from perceiving the devil's trickery. What is
the devil's purpose in this fabrication? The whole thing is a design to
establish by the miraculous, the wealth, luxury and delicate faithfulness of
the prelates of which we have spoken. Thereby the weak-minded are to be induced
to believe they can overcome the devil by presenting gifts to the Church. But
Peter says this conquest is only to be effected by the power of faith. These
are the signs Christ and Paul predicted would accompany the misleading of the
elect from the faith.
29. A fidelity even more beautiful to contemplate
exists among unspiritual lords and faithful stewards of the same class actively
engaged in directing the spiritual welfare of souls. Certainly these are true
stewards and the right sort! So extremely holy are they, St. Peter will have to
be on his guard if he holds his place with them. They are our spiritual fathers
priests, monks and nuns who exercise themselves in obedience to the Pope,
the holy Church and every form of human institutions and orders and statutes.
Among them are the paragon, the quintessence, the kernel, the marrow, the
foundation and how shall I enumerate all the honorable titles which they
assume and hold from custom? Yes, far enough from custom! The beautiful little
cat has pretty, smooth fur.
30. Here is where we find our good stewards and our
unheard-of fidelity. How tenaciously, how rigorously and earnestly, they adhere
to that sort of obedience and maintain those traditions. Yes, indeed, they are
the proper saints. Few bishops who rigidly observe the holy, spiritual law can
rank with them. But when we investigate their cloisters and review their
doctrines and conduct, we find that no people on earth are less acquainted with
the mysteries of God and farther from Christ. Indeed, they act as if mad,
maliciously storming Christ with their own inventions. They are the Gog and
Magog of the Revelation of John, contending against the Lamb of God. For they
exalt their own works to the extermination of faith, and are termed the
faithful stewards of God, as the wolf among the sheep is the shepherd.
31. Now, he that hath ears let him hear what Paul
says: "It is required in stewards, that a man be found faithful"; but
he is faithful who is occupied with the mysteries of God. The conclusion, then,
is: the Pope, the bishops, monks and nuns, the founders and inmates of
universities, and all who with them build upon anything or are occupied with
anything but Christ, the Gospel and true faith, though they may have indeed the
name of servants and stewards of Christ, are in reality servants and stewards
of the devil, their lord, and are engaged with his mysteries or secrets.
Christ, in the saying we have quoted from Matthew, tells us further, the
servant of the household should be not only faithful, but also wise, able to
discern between the mysteries of God and the mysteries of the devil, that he
may safely guard and keep himself and those committed to his care. For, as Paul
says in Second Corinthians 11, 13-14, false apostles sometimes fashion
themselves into true apostles of Christ, even as the devil transforms himself
into an angel of light.
32. Where wisdom to discern the mysteries of God is
lacking, the greater the faithfulness the greater the danger; as we perceive in
the two mentioned cases of false, seductive faithfulness on the part of the
unspiritual saints. Paul well knew how the mysteries of the devil would
prevail; so, while silent in regard to every other qualification necessary for
stewards, he points out faithfulness. Had our bishops remained faithful
stewards of God, popery and its peculiar spiritual orders undoubtedly would not
have been introduced; the common spiritual order and life of faith would have
been maintained. And were they now to return to faithfulness the strange
special orders would soon pass, and the true common ones be restored.
"But
with me it is a very small thing that I should be judged of you, or of man's
judgment."
33. First, we must understand Paul's language here,
and explain the terms of the original, with which we need to be as familiar as
with our mother tongue. He employs the word "judge," or sentence, in
a worthy sense; that is, as carrying the thought of esteem.
"Judgment," as generally understood, conveys the idea of condemnation.
But this is true: Every public judgment operates in two ways. One party is
condemned, the other liberated; one is punished, the other rewarded; one
dishonored, the other honored. The same is true in private judgment. While the
Pharisee in the Gospel praised himself, he censured the publican and others;
while he honored himself, he dishonored others. And the attitude of everyone
toward his neighbor is either praise or censure. judgment must involve these
two things. Hence, Paul here says he is judged, or sentenced, by the
Corinthians; that is, their judgment renders honor and praise unto him. By
extolling Paul above the other apostles, decision is made between him and the
others, to his advantage and with prejudice against them. Some, however, judged
in favor of Peter, others of Apollos. That "judgment" is here
equivalent to "praise" is evident from the conclusion of the passage:
"Judge nothing before the time, until the Lord come, then shall each man
have his praise from God." What is this but saying, Praise not, let God
praise? It is God's prerogative to judge, to praise and to crown man; we are
not to perform that office for one another.
34. The expression "man's judgment"
("menschliche Tag") implies that judgment of approval whereby man
exalts and makes illustrious and renowned those he esteems. The thought is
suggestive of the illumination or glory of day, which renders visible things
unrevealed in darkness. In the Latin, illustrious people they who are on
everyone's tongue are called "praeclari," "nobiles,"
"illustres." In German, "durchlauchtige" stands for those
of high renown, those having name and reputation superior to others. On the
other hand, the unrenowned are called "obscuri,"
"ignobles," humiles" insignificant, unknown, humble. The holy
Scriptures term kings and princes "doxas," "glorias,"
"claritates," indicative of glory, splendor and popularity. Peter (2
Pet 2, 10) says of the Pope and his adherents that they tremble not to rail at
glories. That means they will curse dignitaries kings, princes, and all
exalted in earthly glory; this when Christ has commanded us to love our
enemies, to bless them that curse us, to do good to our persecutors. We see how
the Pope defames on Maundy-Thursday in the "Bulla Caenae Domini";
and, indeed, whenever it pleases him.
35. Man's judgment, then, is expressed in the clamor
and ostentation men make before the world. Jeremiah says (ch 17, 16),
"Neither have I desired the woeful day; thou knowest." In other
words, "They accuse me of preaching new doctrines solely to gain a name,
and honor and praise before men; to win their esteem. But thou knowest it is
not so; I have not sought such honor and praise." Christ says (Jn 5, 41),
"I receive not glory from men." That is, "I do not desire men to
laud and extol me." And (Jn 8, 50), "I seek not mine own glory."
Again (Jn 5, 35), speaking of John the Baptist, "Ye were willing to
rejoice for a season in his light." The meaning is, "It would have
pleased you to have John's testimony contribute to your honor and praise; you
would have liked to enjoy for a short season the esteem of the people. This is
what you sought."
36. Paul regards it a very trivial matter to command
the clamorous honor and praise of men, to gain a reputation with them. He aptly
calls such popularity "man's judgment," or human glory. For it is of
human origin and not directed of God; and, with men, it shall pass. Paul would
say: "I do not desire your praise, nor the praise of all the world."
Let men seek for that. Servants of Christ and stewards of God look to Christ
and to a divine glory for their judgment.
37. But the apostle surely manifests ingratitude in
not sending the Corinthians a bagful of bulls or letters; in not blessing them
nor distributing indulgences among them in recognition of their great honoring
of the apostolic see. The Pope would have conducted himself in a manner much
more worthy of an apostle. Yes, indeed; he would have anathematized them had
they not illumined him with the glory of their judgment. He would have said,
"I am a Papist; the Pope is the highest, the holiest, the mightiest."
Had Paul so desired he might have become pope, might have held supremacy; he
had but to utter a single word. He had only to receive them who desired to join
themselves to him; the others would have been obliged to yield. But in his
stewardship he strove for faithfulness rather than for exaltation. Hence he had
to remain a common tent-maker and to travel on foot.
38. From this verse, clearly the Corinthians judged
with distinction of persons, preferring that baptism and Gospel which they had
themselves received. They intimated that Paul, or Peter, or Apollos, was
supreme. This Paul could not admit. He holds the apostles equal, whatever their
individualities. He who is baptized and taught by Paul is as much a Christian
as one baptized and taught of Peter, or Apollos, or anyone else. In opposition
to this teaching, the Pope fiercely rants, admitting no one a Christian unless
instructed of him. At the same time he teaches mere infidelity and the foolish
works of men.
39. Now, Paul condemns undue respect of persons, and
in the matter of stewardship for God is concerned only about faithfulness. By
these very teachings, he removes every reason for divisions; his Church cannot
be disunited, but must remain harmonious, allowing equality in all things. How
can there be divisions when one minister of Christ is like another, when he is
equally a steward of God? So long as there is no difference in privilege, even
if one does exceed another in faithfulness, it will not create sects; it will
only publish the common Gospel with greater efficiency.
40. Paul's words have reference not to one apostle
only, but to every apostle. He does not say, "Let a man so account of
me," but "Let a man so account of us;" of "us," mark
you. Who is meant by "us"? Himself, Peter, Apollos they about whom
the matter arose. The conclusion necessarily is that Peter and Paul are to be
considered equal. Then either Paul's teaching is wrong when he regards all
apostles equal servants of Christ and stewards of God, or the claims and
proceedings of the Pope must be false and this text a powerful enemy of
popedom.
"Yea, I
judge not mine own self."
41. You may inquire how it is that Paul should look upon
his own judgment of himself as truer than the judgment of any other; for we see
how the majority of men praise or highly approve themselves. Naturally one is
pleased with himself, but few receive the glory of "man's judgment" are
honored in the sentence of others. We might expect Paul to reverse the
statement, saying: "With me it is a very small thing that I should judge
myself; I desire neither this human glory of man's judgment, nor the praise of
yourselves or of all the world." But he speaks, rather, as a Christian and
according to the state of his own conscience before God. The Corinthians
exalted Paul in the things acceptable to God. They insisted he was higher,
greater and better before God than the other apostles; but certain other
Christians extolled Peter.
Now,
there is with God no better evidence of the soul's condition than what the
conscience reveals. God judges not, like men, according to appearance, but
according to the heart; as we learn from First Samuel 16, 7: "Man looketh
on the outward appearance, but Jehovah looketh on the heart." So it is
plain the evidence of our consciences is of greater weight before God than the
testimony of all the world. And this evidence alone will stand; as said in
Romans 2, 15: "Their conscience bearing witness therewith, and their
thoughts one with another accusing or else excusing them; in the day when God
shall judge the secrets of men."
42. Paul would ask: "Why should divisions arise
among you concerning us? What if one is preferred of men before another? It is
altogether immaterial. For even our own consciences refrain from judging as to
who ranks first in God's sight." Solomon says, "He that trusteth in
his own heart is a fool." Prov. 28, 26. There are no grounds for
divisions. No one knows who ranks first with God. Christ himself does not claim
the right to set one soul on the right hand and the other on the left. Mt 20,
23. Since all the apostles are alike before God, since one is a minister of
Christ as well as another, and since we may not know who ranks first in God's
estimation, let no one presume to judge, much less to exalt himself above
another because of temporal power, wealth or popularity. The exaltation of the
Pope and the claim that his eminence is from God is in violation of this principle;
Paul's words dispute it, teaching that no one is able to know or judge until
the last day.
43. But here the keen tongues of the Papists seek to
effect a breach. They assume that Paul does not deny the supremacy of Peter, or
of the Pope, but forbids judgment of the person himself as to how good or bad
he is in God's sight. I admit that Paul does forbid such judgment, nevertheless
the design of the Corinthians for which he rebukes them was to exalt the
office, the baptism and the doctrine, wholly because of the person; otherwise
they would not have said, "I am a good follower of Paul," "I am
a good follower of Peter," and so on. Well they knew that doctrine,
baptism and office were the same with all the apostles, but their object was to
exalt the office and its efficacy with the standing of the individual. Paul,
however, takes the opposite stand; he assumes equality of office upon the very
ground of equality of individuals in man's sight, since none can know another's
standing before God. Had the Corinthians desired to exalt the individual only,
and not the office, they would not have created sects and said, "I am of
Paul," etc. just as we may hold St. Peter holier in person than St.
Augustine and yet not cause division thereby. But it is creating sects for one
to say, "I am of Peter," and another, "I am of Augustine,"
meaning, "The doctrine taught me is superior to what is taught you."
44. The hypocritical Papists, being well aware that
their false claim for the supremacy of the Pope cannot stand unless backed by
his personal holiness, proceed to bolster up that falsehood by a greater one.
They endeavor to give him the reputation of personal goodness by saying he
cannot err, for the Holy Spirit never forsakes him, and Christ is ever with and
in him. Some of them, knowing the absurdity of denying that the Pope does
openly sin, are so bold in their blasphemous utterances as to declare it is
impossible for him to remain in mortal sins for a quarter of an hour. Thus
accurately have they measured with hour-glass and compasses the extent of the
Holy Spirit's presence in the Pope. Why do they tell such blasphemous
falsehoods? Doubtless because they are aware of the futility of attempting to
maintain supremacy without personal goodness; they would be compelled to admit
that exaltation without piety must be of the devil. It cannot be said the
Corinthians exalted the person independently of the office; it was because of
his office.
45. Do you ask further concerning Paul, who desired to
be regarded a minister of Christ and a steward of God, Why did he not judge
himself? I reply: As before stated, the ministry and the office are not his but
God's, who enjoined them upon him. As no man can create the Word of God, so no
man has authority to send it forth, or constitute an apostle. God has himself
accomplished the work; he has constituted the apostles. Hence we should own the
work, glory in it, confess it, and give to publish abroad the news of the
priceless blessing the one God has bestowed. To illustrate: Though I cannot constitute
myself a living soul, I ought to glory in and confess the fact that God has
created me a human being. But just as I am incapable of judging how I stand and
will stand in the sight of God, so I cannot judge which apostle or steward is
greatest before God.
46. But you object: You teach, however, that a
Christian should not doubt his acceptance with God, and he that doubts is no
Christian; for faith assures that God is our Father and that as we believe so
shall it be unto us. I reply: Indeed, I would have you hold fast the assurance
of faith in the grace of God; faith is simply a steadfast, indubitable, sure
confidence in divine grace. But this is what I say: the Corinthians' intent was
to judge the apostles by their personal goodness and works, that according to
one's holiness, rank and merit might his office be exalted and his followers
secure some honor above others. But Paul overthrows all works and merit,
leaving them to God's judgment, and places every apostle in the same rank as to
office and faith. They fill one and the same office and are justified by one
and the same faith. The question of who ranks first in goodness, position,
merit and achievement must be left to God; it is not an occasion for divisions
in the community. Hence follows:
"For I
know nothing against myself; yet am I not hereby justified."
47. This verse also implies that the Corinthians
judged the apostles in regard to the worthiness of person and works; Paul
admits his conscience does not reproach him, and confesses to the truth of
their judgment so far as his person and conscience are concerned. But, he
teaches that such judgment does not suffice before God; and that all decisions
based on the same principle are false.
48. Much might be said on this verse. It shows us all
works are rejected and no one is made godly and happy by any of them. The fact
that Paul dared say "I know nothing against myself" proves him
certainly to have abounded in good works; nevertheless he says, "I am not
hereby justified." By what is he justified, then? By faith alone. Could
one be justified upon the grounds of a clear conscience knowing nothing against himself his
confidence would rest in himself. He could judge and extol his own character,
as do presumptuous saints. Then faith and God's grace would be unnecessary; we
would have in ourselves all essentials and could easily dispense with God. The
fact is, however, all depends on our reliance upon the grace of God. Thereby
are we justified. The subsequent judgment of our works and character, of our
calling and worthiness, must be left to God. We are certain we are vindicated
by none of these things and uncertain how God will estimate them.
49. It is easily evident to all, I presume, that Paul
refers to his character after conversion when he says he knows nothing against
himself; for, concerning his previous life, he tells us (I Tim 1, 13) he was an
unbeliever, a blasphemer and a persecutor of the first Christians.
50. The question, however, arises, How can it be that
he is not justified by his clear conscience when he declares (2 Cor 1, 12):
"For our glorying is this, the testimony of our conscience, that in
holiness and sincerity of God, not in fleshly wisdom but in the grace of God,
we behaved ourselves in the world, and more abundantly to you- ward"? This
quotation contains the answer. The words, "in the grace of God," give
it. We are indeed to rejoice in the grace of God, to boast of and glory in it;
since it is founded upon the glorying of our conscience. Even had not these
words been included, it must necessarily be understood that reference is to the
glorying in grace or else to honor before the world. It is the privilege and
the duty of everyone to acknowledge before men his innocence, to rejoice in
having injured no one. And he should not call evil what he knows to be good. At
the same time such glorying avails nothing before God; he must judge the heart,
though men are satisfied with deeds. Before God, then, something more than a
good conscience is necessary. Moses says (Ex 34, 7), "Forgiving iniquity
and transgression and sin; and that will by no means clear the guilty." We
read (Rom 3, 27), "Where then is the glorying?" And again (I Cor 1,
31), "He that glorieth, let him glory in the Lord"; that is, in his
grace.
But he that judgeth
me is the Lord."
51. The thought here is, "I will wait for God's
judgment and praise." Paul says also (2 Cor. 10, 18), "For not he
that cornmendeth himself is approved, but whom the Lord commendeth." His
intent, however, is not to deter them from godly living but rather to incite
thereto. Although no man is capable of judging and commending another, yet none
shall go unjudged and uncommended. God himself will judge and praise right
living. We should be so much the more faithful in doing good because God is to
be judge; we are not to be remiss here even though uncertain as to how he
judges us.
"Wherefore
judge nothing before the time, until the Lord come, who will both bring to
light the hidden things of darkness, and make manifest the counsels of the
hearts; and then shall each man have praise of God."
52. We may well ask, Are we not to give praise to one
another? Paul says (Rom 12, 10), "In love of the brethren be tenderly
affectioned one to another." And Christ (Mt 5, 16): "Even so let your
light shine before men; that they may see your good works, and glorify your
Father who is in heaven." And the apostle also tells us (2 Cor 6, 8) we
must here upon earth walk "by evil report and good report." But, we
reply our faith alone, not our works, is the chief thing to be honored in all
cases. Good works are imperative, and we should extol them in others; but no
one is to be judged, justified or preferred because of them. The farmer at his
plow sometimes may be better in God's sight than the chaste nun.
53. The five foolish virgins (Mt 25, 2), despite their
virginity, are condemned. The widow who threw into the treasury two mites (Mk
12, 42) did more than all the others who cast in much greater amounts. The work
of the woman who was a sinner (Lk 7, 37) is extolled above any work of the
Pharisees. It is impossible for us mortals to discern the relative merits of
individuals and the value of their works; we ought to praise all, giving equal
honors and not preferring one above another. We should humble ourselves before
one another, ever esteeming our neighbor above ourselves. Then we are to leave
it to God to judge who ranks first. True, he has declared that whoever humbles
himself shall be exalted, yet it is not evident who humbles and who exalts
himself; for the heart, by which God judges, is not manifest. One may humble
himself when secretly in his heart he is haughty, and again the meekhearted may
exalt him.
54. So Paul says: "The Lord comes, who will both
bring to light the hidden things of darkness, and make manifest the counsels of
the hearts." Then it will appear who is really worthier, superior and
better, and whose works excel.
55. It is most unchristianlike to base our estimation
of one upon his outward appearance and visible works; to say, for instance,
that the Carthusian leads a life essentially better than the farmer, or than
any married man. Indeed, the Carthusian if he does right will esteem his own
life inferior to that of the married man. For God judges not according to
outward expression, but according to the secrets of darkness and the counsels
of the heart, and how can the Carthusian know which is the humbler and holier,
his own heart or the farmer's?
56. Applicable here are two instances, in my opinion
the best in all the "Lives of the Fathers." One is of St. Anthony, to
whom it was revealed that a tanner at
57. Now you will say: If all stations are alike and
all works of the same value, none to have preference, what advantage is it to
us to forsake the world and enter the holiest orders, to become monks, nuns and
priests, in the effort to serve God? I reply: Did not Christ and Paul foretell
that false Christs and prophets should arise and deceive many? Had the doctrine
of equal service to God under all conditions and in all works continued to
stand, certainly no monasteries and cloisters would have been established or
at least they would not have increased so rapidly to create the illusion that
service to God consists only in meeting their requirements. Who would have
become a priest, who a monk, yes, who a pope and bishop, had he realized that
in such capacity his position and its works are no more meritorious than those
of the poorest nurse maid who rocks children and washes swaddling clothes?
It
would grievously distress, yes, and shame, the Pope had he to humble himself to
a nurse maid, esteeming his works inferior to hers he whose position and
works are so meritorious that kings, and even God's saints, are scarce worthy
to kiss his feet. The holy Papists, then, must institute something superior to
Paul's teaching here. They are compelled to judge themselves, and to proclaim
their position and works supreme, else they cannot sell their merits and
procure heaven for poor laymen, married persons and individuals in various
stations, implying that these do not in their lives serve God.
58. Now, seeing how impossible it is for the present
ecclesiastical order to stand unless it disposes of this passage from Paul and
exalts its religious life with distinction above that of other Christians, it
is certainly clear enough that popery, with its monasteries and cloisters, is
based on mere falsehoods and blasphemies. The Papists style themselves
"ecclesiastical'' or "spiritual" and others "secular,"
when God sees none as ecclesiasts or churchmen, but as believers; and believers
are found for the most part not among the clergy but among the laity. What
greater deception than to call the clerical order spiritual, and to separate it
from the class among whom true spiritual life exists? God alone is to judge who
is holiest and best. The clerical order assumes the title "spiritual"
simply because they have shaved heads and wear long cloaks. What folly even
insanity!
59. You will say: If this be true, it were better for
us to leave the cloisters and monasteries. I reply: There are but two things
for you. Follow the teaching of this lesson, commending not you. Regard your
order and station no better than as if you were not an ecclesiastic, and your
chastity not superior to that of an honest, loyal wife and mother; if you are
not willing so to humble your ecclesiasticism, then discard caps, bald pates,
cloisters and all. Either adopt this course or know that your ecclesiasticism,
your spirituality, has its origin, not with a good spirit, but with an evil
spirit. You will never overthrow Paul's doctrine here. It is better to be a
mother among the common believers in Christ than to remain a virgin in the
devil's cause. Paul stands firm on the point that we must not judge ourselves.
60. But you will loudly object: Jerome and many others
have highly commended virginity; and Paul, too (1 Cor 7, 38), teaches it is
better to be a virgin than to marry. I answer: Let Jerome be here or there,
Augustine here or Ambrose there, you have learned what God here says through
Paul, that no one shall judge himself or anyone else to be best. God's command
should have more weight than the sayings of many Jeromes, were they as numerous
as the sand grains upon the seashore or the leaves of the forest. True, Paul
says it is better to be continent than to marry, but he does not say "in
God's sight." If he did, it would be a contradiction of his words here. He
who lives continently, it is true, is freer to publish the Gospel than the
married man; and it was with the thought of Gospel furtherance that Paul
applauded virginity, or continence. He says: "He that is unmarried is
careful for the things of the Lord." I Cor 7, 32. Christ also applauds the eunuchs (Mt 19,
12), not for the sake of their condition but for the sake of their profit to
the kingdom of heaven; that is, for the sake of their furtherance of the
Gospel. Now, although none cares less for the Gospel than do these ecclesiasts,
they continue to exalt their position above that of others, and to extol
continence for the mere sake of the merit in denial, not for the end it serves.
To illustrate the advantage of continence: It is better to learn a trade than
to be a servant; and why? Not because it is a condition more acceptable to God,
but because it offers less hindrances to his service. It is in this light that
Paul applauds virginity and continence; but only in those who have a desire for
it through the grace of God.
61. At present no one cares whether continence is a
help or a hindrance; everyone plunges into it, thinking only of how exalted,
worthy and great it makes them. All is done with such pains and danger,
unwillingness and impurity, that an adequate cry and protest cannot be raised
against the evil. Still they wish to be better than other people. Thus they
have brought such reproach upon the marriage state that it is considered an
impure and disgraceful life. As a reward God permits their continence to
pollute their garments and beds continually. Really there is no greater or more
polluted incontinence than theirs, inordinate, imprisoned, restrained and
intolerable as it is.
"Bring
to light the hidden things of darkness, and make manifest the counsels of the
hearts."
62. Paul gives the reason we should refrain from
commending ourselves or any other when he declares that the hidden things of
darkness and the counsels of the hearts are not yet brought to light. Since God
judges according to the secrets of the heart which we cannot know, we should
withhold judgment of the various stations and works of men, and not make
distinction. The virgin is not to exalt her state of virginity above the
station of the wife. The Pope ought to humble his eminence below the position
of the plow-boy. No one should presume to regard his own station, or that of
another, as better before God than the occupations of other men.
63. Every person should be free to choose and live in
the state that suits him, all being alike until the Lord comes. But, were this
principle to be carried out where would the holy fathers and the spiritual
lords obtain their daily bread, not being accustomed to labor? They secure
their subsistence by making the impression that the common man is in error and
by separating from him their states and position. They judge themselves to be
the best people, confident of enjoying the common man's treasures, because his
state is nothing. Hence arise so many institutions and gifts flow to the
cloisters, chapels and churches for the especial benefit of these idle, beloved
gluttons and gormandizers. All this would fall were Paul's teachings
introduced.
64. By the "hidden things of darkness" and
the "counsels of the hearts" Paul refers to the two powers commonly
but not very intelligibly termed "will" and "reason." Man
possesses in his inmost being two capacities: he loves, delights, desires,
wills; and he understands, perceives, judges, decides. I shall term these
capacities "motive" and "thought."
65. The motives and desires of man are deep and
deceitful beyond recognition; no saint, even, can wholly comprehend them.
Jeremiah says (ch. 17, 9-10): "The heart is deceitful above all things,
and it is exceedingly corrupt: who can know it? I, Jehovah, search the mind, I
try the heart." And David (Ps 32, 2): "Blessed is the man in whose
spirit there is no guile."
Many
pious individuals perform great works from a selfish motive or desire. They
seek their own interests, yet never with assurance. They serve God not purely
for love of him, but for the sake of personal honor or profit; of, gaining
heaven and escaping the tortures of hell. One cannot realize the falseness of
his motives until God permits him to endure many severe temptations. So Paul
calls such motives "hidden things of darkness," a most appropriate
name. Not only are they concealed, but in darkness, in the inmost heart, where
they are unperceived by the individual himself and known to God alone.
66. Remembering this deplorable secret motive of the
heart, we should be induced to submit ourselves one to another and not to
contrast any particular work or station with others. The motive determines the
force and judgment of every work, every station, of all conduct, of every life.
As Solomon says (Prov 16, 2): "Jehovah weigheth the spirits" -God
is the weigh-master of the spirits. Since there may be something of good
concealed in the secret heart of the wife and likewise something of evil in the
virgin's heart, it is absurd and unchristian to exalt a virgin above a wife
because of her continence, a purely external virtue. It is just as unreasonable
to measure the two by their external life as to compare the weight of eggs by
putting the shells into the balance and leaving out the contents.
67. Now, according to our secret motives so are our
thoughts good or evil. Our motives and desires control our aims, decisions
and reasonings. These latter Paul terms "counsels of the heart" the
thoughts we arrive at in consequence of our secret motives and desires.
68. Of these two, Mary hints in her song of praise
(Lk. 1, 51): "He hath scattered the proud in the imagination of their
heart." She calls intent or motive of the heart the "hidden things of
darkness" her desire, while the "counsels" and imaginations
are the heart's expression. Moses, referring to man's heart, says (Gen 6, 5):
"Every imagination of the thoughts of his heart was only evil
continually." And Christ (Mt 6, 22-23) earnestly warns us against the same
false motive: "The lamp of the body is the eye: if therefore thine eye be
single, thy whole body shall be full of light. But if thine eye be evil, thy
whole body shall be full of darkness. If therefore the light that is in thee be
darkness, how great is the darkness!" The reference in this whole
quotation is to the secret workings of darkness, which are not to be overcome
in any way but by despair of our own works, and strong faith in the pure grace
of God. Nothing is more conducive to this end than sufferings severe and many,
and all manner of misfortunes. Under such influences man may learn, to some
extent, to know himself; otherwise all is lost.
1. The most I find on this Gospel treats of whether
John the Baptist knew that Jesus was the true Christ, although this question is
unnecessary and of little import. St. Ambrose thinks John asked this question
neither in ignorance nor in doubt; but in a Christian spirit. Jerome and
Gregory write that John asked whether he should be Christ's forerunner also
into hell, an opinion that has not the least foundation, for the text plainly
says, "Art thou he that cometh or look we for another?" This looking
or waiting for Christ, according to the words, relates to his coming on earth
and pertains to the Jewish people, otherwise John ought to have asked, or do
those in hell look for thee? And since Christ with his works answered that he
had come, it is certain that John inquired about Christ's bodily coming, as
Christ himself thus understood it and answered accordingly, although I do not
deny that Christ also descended into hell, as we confess in our creed.
2. Hence it is evident John knew very well that Jesus
was he that should come, for he had baptized him and testified that Christ was
the Lamb of God that taketh away the sin of the world, and he had also seen the
Holy Spirit descending upon him as a dove, and heard the voice from heaven:
"This is my beloved Son, in whom I am well pleased." All is fully
related by all four Evangelists. Why then did John ask this question? Answer:
It was not done without good reasons In the first place, it is certain that
John asked it for the sake of his disciples, as they did not yet hold Christ to
be the one he really was. And John did not come in order to make disciples and
draw the people to himself, but to prepare the way for Christ, to lead
everybody to Christ and to make all the people subject to him.
3. Now the disciples of John had heard from him many
excellent testimonies concerning Christ, namely, that he was the Lamb of God
and the Son of God, and that Christ must increase while he must decrease All
this his disciples and people did not yet believe, nor could they understand
it, as they themselves and all the people thought more of John than of Christ.
For this reason they clung so strongly to John, even to the extent that they
for his sake became jealous and dissatisfied with Christ when they saw that he
also baptized, made disciples and drew the people to himself. They complained
to John about this because they feared that their master would grow less in
esteem, as we read in John 3, 26, "And they came unto John and said to
him, Rabbi, he that was with thee beyond the Jordan, to whom thou hast borne
witness, behold, the same baptizeth, and all men come to him."
4. To this error they were led by two reasons, first,
because Christ was not yet known to the people, but only to John; neither had
he as yet performed any miracle, and no one was held in high esteem but John.
Hence it appeared so strange to them that he should point them and everybody
else away from himself and to some one else, inasmuch as there was no one
living beside John who had gained a great name and enjoyed great fame. The
other reason was because Christ appeared so very humble and common, being the
son of a poor carpenter and of a poor widow. Neither did he belong to the
priesthood, nor to the learned; but was only a layman and a common apprentice.
He had never studied, was brought up as a carpenter apprentice just like other
laymen; hence it seemed as though the excellent testimony of John concerning
Christ and the common layman and apprentice, Jesus of Nazareth, did not at all
harmonize with each other. Therefore, though they believed that John told the
truth, they still reasoned: Perhaps it will be some one else than this Jesus;
and they looked for one who might appear among them in an imposing way, like a
highly learned leader among the priests, or a mighty king. From such delusion
John could not deliver them with his words. They clung to him, and regarded
Christ as being much inferior, meanwhile looking for the glorious appearing of
the great person of whom John spoke. And should he
really be Jesus, then he had to assume a different attitude; he must saddle a
steed, put on bright spurs, and dash forward like a lord and king of
5. But when Jesus began to perform miracles and became
famous, then John thought he would point his disciples away from himself and
lead them to Christ, in order that they might not think of establishing a new
sect and becoming Johnites; but that all might cling to Christ and become
Christians, John sends them to Christ so that from now on they might learn not
only from the witness he bore of Christ, but also from the words and deeds of
Christ himself that he was the one of whom John had spoken. It should not be
expected that the works and coming of Christ would be attended by drums and
bugles and like worldly pomp; but by spiritual power and grace, so that there
would be no riding and walking on streets paved and carpeted; but that by
virtue of such power and grace the dead would be raised up, the blind receive
their sight, the deaf hear, and all kinds of bodily and spiritual evil be
removed. That should be the glory and coming of this king, the least of whose
works could not be performed by all the kings, all the learned and all the rich
in the world. This is the meaning of the text.
"Now
when John heard in the prison the works of the Christ, he sent by his disciples
and said unto him, art thou he that cometh, or look we for another?"
6. As though John would say to his disciples: There
you hear of his works, such as I never accomplished, nor anyone else before
him. Now go to him and ask him, whether or not he is the one that cometh. Put
away the gross worldly deception that he would ride on steeds in armor. He is
increasing, but I must now decrease; my work must cease, but his must continue;
you must leave me and cling to him.
7. How necessary it was for John to point his
disciples away from himself to Christ is very clear. For what benefit would it
have been to them if they had depended a thousand times on John's piety and had
not embraced Christ? Without Christ there is no help or remedy, no matter how
pious men may be. So at the present day what benefit is it to the monks and
nuns to observe the rules of St. Benedict, St. Bernard, St. Francis, St.
Dominic and
8. However, John deals kindly with his disciples, has
patience with their weak faith till they shall have grown strong. He does not
condemn them because they do not firmly believe him. Thus we should deal with
the consciences of men ensnared by the examples and regulations of pious men,
until they are freed from them.
II. CHRIST'S ANSWER; GIVEN IN WORDS
AND DEEDS.
"And
Jesus answered and said unto them, go and tell John the things which you hear
and see; the blind receive their sight, and the lame walk, the lepers are cleansed,
and the deaf hear, and the dead are raised up, and the poor have good tidings
preached to them. And blessed is he whosoever shall find no occasion of
stumbling in me."
9. Christ answered John also for the sake of his
disciples. He answers in a twofold way: First, by his works; secondly, by his
words. He did the same thing when the Jews surrounded him in the temple and
asked him, "If thou art the Christ, tell us plainly," John 10,24. But
he points them to his works saying, "I told you, and ye believe not, the
works that I do in my Father's name, these bear witness of me," John 10,
25. Again, "Though ye believe not me, believe the works," John 10,
38. Here Christ first points them to the works, and then also to the words
saying "And blessed is he, whosoever shall find no occasion of stumbling
in me." With these words he does not only confess that he is the Christ,
but also warns them against finding occasion of stumbling in him. If he were
not the Christ, then he who finds no occasion of stumbling in him could not be
blessed. For one can dispense with all the saints, but Christ is the only one
that no man ran dispense with. No saint can help us, none but Christ.
10. The answer of his works is more convincing, first,
because such works were never before accomplished either by John or by anyone
else; and secondly, because these works were predicted by the prophets.
Therefore, when they saw that it came to pass just as the prophets had
foretold, they could and should have been assured. For thus Isaiah had said of
these works: "The Spirit of the Lord Jehovah is upon me, because Jehovah
hath anointed me to preach good tidings unto the weak; he hath sent me to bind
up the broken-hearted, to proclaim liberty to the captives, and the opening of
the prison to them that are bound," Is. 61, 1. When Isaiah says, "He
hath anointed me," he thereby means that Jesus is the Christ and that
Christ should do all these works, and he who is doing them must be the Christ.
For the Greek word Christ is Messiah in Hebrew, Unctus in Latin, and Gesalbter
(anointed in German). But the kings and priests were usually anointed for the
kingdom and priesthood. But this anointed king and priest, Isaiah says, shall
be anointed by God himself, not with real oil, but with the Holy Spirit that
should come upon him, saying, "The Spirit of the Lord Jehovah is upon
me." That is my anointment with which the Spirit anointed me. Thus he
indeed preaches good tidings to the weak, gives sight to the blind, heals all
kinds of sickness and proclaims the acceptable year, the time of grace, etc.
Again
Isaiah says: "Behold, your God will come with vengeance, with the
recompense of God; he will come and save you. Then the eyes of the blind shall
be opened, and the ears of the deaf shall be unstopped. Then shall the lame man
leap as a hart, and the tongue of the dumb shall sing," etc. Is. 35, 4-5.
Now, if they would compare the Scriptures with these works, and these works
with the Scriptures, they would recognize John's witness by Christ's works,
that he was the true Messiah. Luke says that Christ at that time, when John's
disciples asked him, healed many of their diseases and plagues and evil
spirits, and bestowed sight on many that were blind. Luke 7, 21.
11. But here we must take to heart the good example of
Christ in that he appeals to his works, even as the tree is known by its
fruits, thus rebuking all false teachers, the pope, bishops, priests and monks
to appear in the future and shield themselves by his name, saying, "We are
Christians;" just as the pope is boasting that he is the vicar of Christ.
Here we have it stated that where the works are absent, there is also no
Christ. Christ is a living, active and fruit- bearing character who does not
rest, but works unceasingly wherever he is. Therefore, those bishops and
teachers that are not doing the works of Christ, we should avoid and consider
as wolves.
12. But they say, Why it is not necessary for everyone
to do these works of Christ. How can all the pious give sight to the blind,
make the lame walk and do other miracles like those of Christ? Answer: Christ
did also other works, he exercised himself in patience, love, peace, meekness,
etc.; this everybody should do. Do these works, and then we also shall know
Christ by his works.
13. Here they reply: Christ says, "The scribes
and the Pharisees sit on Moses' seat; all things therefore whatsoever they bid
you, these do and observe; but do not ye after their works; for they say, and
do not. Math. 23, 2-3. Here Christ commanded to judge the doctrine, but not the
life. Answer: What do I hear? Have you now become Pharisees and hypocrites, and
confess it yourselves? If we would say this about you then you would indeed
become angry. Be it so, if you are such hypocrites and apply these words of
Christ to yourselves, then you must also apply to yourselves all the other
words Christ speaks against the Pharisees. However, as they wish to shield
themselves by these words of Christ and put to silence the ignorant, we will
further consider the same, inasmuch as the murderers of Christians at the
Council of Constance also attacked John Huss with this passage, claiming that
it granted them liberty for their tyranny, so that no one dared to oppose their
doctrine.
14. It must, therefore, be observed that teaching is
also a work, yea, even the chief work of Christ, because here among his works
he mentions that to the poor the Gospel is preached. Therefore, just as the
tyrants are known by their works, so are they known by their teachings. Where
Christ is, there surely the Gospel will be preached; but where the Gospel is
not preached, there Christ is not present.
15. Now in order to grant our Pharisees that not the
life, but the doctrine should be judged, be it so, let them teach, and we will
gladly spare their lives; but then they are a great deal worse than the
Pharisees who taught Moses' doctrine, though they did not practice it. But our
blockheads are idols, there is neither letting nor doing, neither life nor
doctrine. They sit on Christ's seat and teach their own lies and silence the
Gospel. Hence this passage of Christ will not shield them, they must be wolves
and murderers as Christ calls them, John 10, 1.
16. Thus Christ here wants them to hear the Pharisees;
but only on Moses's seat; that is, if they taught the Law of Moses, the
Commandments of God.
In
the same place Christ forbids to do according to their works he mentions their
teachings among their works, saying: "Yea, they bind heavy burdens and
grievous to be borne, and lay them on men's shoulders; but they themselves will
not move them with their finger." Math. 23,4. Observe here that Christ
first of all forbids among their works their teachings grievous to be borne, as
being of chief import, so that finally the meaning of the passage is: All that
they teach according to Moses, you should keep and do; but whatever they teach
and do besides, you should not observe. Even so should we listen to our
Pharisees on Christ's seat only when they preach the Gospel to the poor, and
not hear them nor do what they otherwise teach or do.
17. Thus you perceive how skillfully the rude Papists
made this passage the foundation of their doctrine, lies and tyranny, though no
other passage is more strongly against them and more severely condemns their
teachings than this one. Christ's words stand firm and are clear; do not follow
their works. But their doctrine is their own work, and not God's. They are a
people exalted only to lie and to pervert the Scriptures. Morever, if one's
life is bad, it would be strange indeed if he should preach right; he would
always have to preach against himself, which he will hardly do without
additions and foreign doctrines. In short, he who does not preach the Gospel,
identifies himself as one who is sitting neither on Moses' nor on Christ's
seat. For this reason you should do neither according to his words nor
according to his works, but flee from him as Christ's sheep do, John 10, 4-5:
"And the sheep follow him, for they know his voice. And a stranger will
they not follow, but flee from him." But if you wish to know what their
seat is called, then listen to David: "Blessed is the man that walketh not
in the counsel of the wicked, nor standeth in the way of the sinner, nor
sitteth in the seat of scoffers, Ps. 1,1. Again: "Shall the throne of
wickedness have fellowship with thee, which frameth mischief by statute?"
Ps. 94, 20.
18. But what does it mean when Christ says: "The
poor have good tidings preached to them?" Is it not preached also to the
rich and to the whole world? Again, why is the Gospel so great a thing, so
great a blessing as Christ teaches, seeing that so many people despise and
oppose it? Here we must know what Gospel really is, otherwise we can not
understand this passage. We must, therefore, diligently observe that from the
beginning God has sent into the world a two-fold word or message, the Law and
the Gospel. These two messages must be rightly distinguished one from the other
and properly understood, for besides the Scriptures there never has been a book
written to this day, not even by a saint, in which these two messages, the Law
and the Gospel, have been properly explained and distinguished, and yet so very
much depends on such an explanation.
The Difference between the Law and
the Gospel
19. The Law is that word by which God teaches what we
shall do, as for instance, the Ten Commandments. Now, if human nature is not aided by God's grace, it is impossible to keep the
law, for the reason that man since the fall of Adam in
20. From all this either self-confidence or despair
must follow. Self-confidence follows when a man strives to fulfil the law by
his own good works, by trying hard to do as the words of the law command. He
serves God, he swears not, he honors father and mother, he kills not, he does
not commit adultery, etc. But meanwhile he does not look into his heart, does
not realize with what motives he leads a good life, and conceals the old Adam
in his heart. For if he would truly examine his heart, he would realize that he
is doing all unwillingly and with compulsion, that he fears hell or seeks
heaven, if he be not prompted by things of less importance, as honor, goods,
health and fear of being humiliated, of being punished or of being visited by a
plague. In short, he would have to confess that he would rather lead a wicked
life if it were not that he fears the consequences, for the law only restrains
him. But because he does not realize his bad motives he lives securely, looks
only at his outward works and not into his heart, prides himself on keeping the
law of God perfectly, and thus the countenance of Moses remains covered to him,
that is, he does not understand the meaning of the law, namely, that it must be
kept with a happy, free and willing mind.
21. Just as an immoral person, if you should ask him why
he commits adultery, can answer only that he is doing it for the sake of the
carnal pleasure he finds in it. For he does not do it for reward or punishment,
he expects no gain from it, nor does he hope to escape from the evil of it.
Such willingness the law requires in us, so that if you should ask a virtuous
man why he leads a chaste life, he would answer: Not for the sake of heaven or
hell, honor or disgrace, but for the sole reason that he considers it
honorable, and that it pleases him exceedingly, even if it were not commanded.
Behold, such a heart delights in God's law and keeps it with pleasure. Such
people love God and righteousness, they hate and fear naught but
unrighteousness. However, no one is thus by nature. The unrighteous love reward
and profit, fear and hate punishment and pain; therefore they also hate God and
righteousness, love themselves and unrighteousness. They are hypocrites,
disguisers, deceivers, liars and self- conceited. So are all men without grace,
but above all, the saints who rely on their good works. For this reason the
Scriptures conclude, "All men are liars," Ps. 116,11. "Every man
at his best estate is altogether vanity," Ps. 39, 5. "There is none
that doeth good, no, not one," Ps. 14, 3.
22. Despair follows when man becomes conscious of his
evil motives, and realizes that it is impossible for him to love the law of
God, finding nothing good in himself; but only hatred of the good and delight
in doing evil. Now he realizes that the law can not be kept only by works hence
he despairs of his works and does not rely upon them. He should have love; but
he finds none, nor can have any through his own efforts or out of his own
heart. Now he must be a poor, miserable and humiliated spirit whose conscience
is burdened and in anguish because of the law, commanding and demanding payment
in full when he does not possess even a farthing with which to pay. Only to
such persons is the law beneficial, because it has been given for the purpose
of working such knowledge and humiliation; that is its real mission. These
persons well know how to judge the works of hypocrites and fraudulent saints,
namely, as nothing but lies and deception. David refered to this when he said,
"I said in my haste, all men are liars," Ps. 116, 11.
23. For this reason Paul calls the law a law unto
death, saying, "And the commandment, which was unto life, this I found to
be unto death," Rom. 7, 10; and a power of sin. I Cor. 15. 56: "And
the power of sin is the law," and in 2 Cor. 3, 6 he says, "For the
letter killeth, but the spirit giveth life." All this means, if the law
and human nature be brought into a right relation, the one to the other, then
will sin and a troubled conscience first become manifest. Man, then, sees how
desperately wicked his heart is, how great his sins are, even as to things he
formerly considered good works and no sin. He now is compelled to confess that
by and of himself he is a child of perdition, a child of God's wrath and of
hell. Then there is only fear and trembling, all self-conceit vanishes, while
fear and despair fill his heart. Thus man is crushed and put to naught, and
truly humbled.
Inasmuch
as all this is caused only by the law,
24. The other word of God is neither law nor
commandments, and demands nothing of us. But when that has been done by the
first word, namely, the law, and has worked deep despair and wretchedness in
our hearts. then God comes and offers us his blessed and life-giving word and
promises; he pledges and obligates himself to grant grace and help in order to
deliver us from misery, not only to pardon all our sins, but even to blot them
out, and in addition to this to create in us love and delight in keeping his
law.
25. Behold, this divine promise of grace and
forgiveness of sin is rightly called the Gospel. And I say here, again, that by
the Gospel you must by no means understand anything else than the divine
promise of God's grace and his forgiveness of sin. For thus it was that Paul's
epistles were never understood, nor can they be understood by the Papists,
because they do not know what the Law and the Gospel really mean. They hold
Christ to be a law-maker, and the Gospel a mere doctrine of a new law. That is
nothing else than locking up the Gospel and entirely concealing it.
26. Now, the word Gospel is of Greek origin and
signifies in German Frohliche Botschaft, that is glad tidings, because it
proclaims the blessed doctrine of life eternal by divine promise, and offers
grace and forgiveness of sin: Therefore, works do not belong to the Gospel, as
it is not a law; only faith belongs to it, as it is altogether a promise and an
offer of divine grace. Whosoever now believes the Gospel will receive grace and
the Holy Spirit. This will cause the heart to rejoice and find delight in God,
and will enable the believer to keep the law cheerfully, without expecting
reward, without fear of punishment, without seeking compensation, as the heart
is perfectly satisfied with God's grace, by which the law has been fulfilled.
27. But all these promises from the beginning are
founded on Christ, so that God promises no one this grace except through
Christ, who is the messenger of the divine promise to the whole world. For this
reason he came and through the Gospel brought these promises into all the
world, which before this time bad been proclaimed by the prophets. It is,
therefore, in vain if anyone, like the Jews, expects the fulfilment of the
divine promises without Christ. All is centered and decreed in Christ.
Whosoever will not bear him shall have no promises of God. For just as God
acknowledges no law besides the law of Moses and the writings of the prophets,
so he makes no promises, except through Christ alone.
28. But you may reply, is there not also much law in
the Gospel and in the Epistles of Paul? and, again, many promises in the
writings of Moses and the Prophets? I answer: There is no book in the Bible in
which both are not found. God has always placed side by side both law and
promise. For he teaches by the law what we are to do, and by the promises
whence we shall receive power to do it.
29. But the New Testament especially is called the
Gospel above the other books of the Bible. Because it was written after the
coming of Christ, who fulfilled the divine promises, brought them unto us and
publicly proclaimed them by oral preaching, which promises were before
concealed in the Old Testament Scriptures. Therefore, hold to this distinction,
and no matter what books you have before you, be they of the Old or of the New
Testament, read them with a discrimination so as to observe that when promises
are made in a book, it is a Gospel-book; when commandments are given, it is a
law-book. But because in the New Testament the promises are found so
abundantly, and in the Old Testament so many laws, the former is called the
Gospel, and the latter the Book of the Law. We now come back to our text.
"And the
poor have good tidings preached unto them."
30. From what has just been said it is easily
understood that among the works of Christ none is greater than preaching the
Gospel to the poor. This means nothing else than that to the poor the divine
promise of grace and consolation in and through Christ is preached, offered and
presented, so that to him who believes all his sins are forgiven, the law is
fulfilled, conscience is appeased and at last life eternal is bestowed upon
him. What more joyful tidings could a poor sorrowful heart and a troubled
conscience hear than this? How could the heart become more bold and courageous
than by such consoling, blissful words of promise? Sin, death, hell, the world
and the devil and every evil are scorned, when a poor heart receives and
believes this consolation of the divine promise. To give sight to the blind and
to raise up the dead are but insignificant deeds, compared with preaching the
Gospel to the poor. Therefore Christ mentions it as the greatest and best among
these works.
31. But it must be observed that Christ says:
"The Gospel is preached to none but to the poor only, thus without doubt
intending it to be a message for the poor only. For it has always been preached
unto the whole world, as Christ says, "Go ye into all
the world, and preach the Gospel to the whole creation,"
32. Therefore, though the Gospel is heard by all the
world, yet it is not accepted but by the poor only. Moreover, it is to be
preached and proclaimed to all the world, that it is a message only for the
poor, and that the rich men can not receive it. Whosoever would receive it must
first become poor, as Christ says, Math. 9,13, that he came not to call the
righteous but only sinners, although he called all the world. But his calling
was such that he desired to be accepted only by sinners, and all he called
should become sinners. This they resented. In like manner all should become
poor who heard the Gospel, that they might be worthy of the Gospel; but this
they also resented. Therefore the Gospel remained only for the poor. Thus God's
grace was also preached before all the world to the humble, in order that all
might become humble, but they would not be humble.
33. Hence you see who are the greatest enemies of the
Gospel, namely, the work-righteous saints, who are self-conceited, as has been
said before. For the Gospel has not the least in common with them. They want to
be rich in works, but the Gospel wills that they are to become poor. They will
not yield, neither can the Gospel yield, as it is the unchangeable word of God.
Thus they and the Gospel clash, one with another, as Christ says, "And he
that falleth on this stone shall be broken to pieces; but on whomsoever it
shall fall, it will scatter him as dust." Math. 21, 44.
Again,
they condemn the Gospel as being error and heresy; and we observe it comes to
pass daily, as it has from the beginning of the world, that between the Gospel
and the work- righteous saints there is no peace, no good will and no
reconciliation. But meanwhile Christ must suffer himself to be crucified anew,
for he and those that are his must place themselves, as it were, into this
vise, namely, between the Gospel and the work-righteous saints, and thus be
pressed and crushed like the wheat between the upper and nether millstones. But
the lower stone is the quiet, peaceable and immovable Gospel, while the upper
stone is the works and their masters, who are ranting and raging.
34. With all this John contradicts strongly the
fleshly and worldly opinion his disciples entertained concerning Christ's
coming. They thought that the great king, whom John extolled so highly, namely,
that the latchet of whose shoe he was not worthy to unloose (John 1, 27), would
enter in such splendor that everything would be gold and costly ornaments, and
immediately the streets would be spread with pearls and silks. As they lifted
up their eyes so high and looked for such splendor, Christ turns their look
downward and holds before them the blind, lame, deaf, dumb, poor and everything
that conflicts with such splendor, and contrariwise he presents himself in the
state of a common servant rather than that of a great king, whose shoe's
latchet John considered himself unworthy to unloose, as though Christ would say
to them: "Banish your high expectations, look not to my person and state,
but to the works I do. Worldly lords, because they rule by force, must be
accompanied by rich, high, healthy, strong, wise and able men. With them they
have to associate, and they need them, or their kingdom could not exist; hence
they can never attend to the blind, lame, deaf, dumb, dead, lepers and the
poor.
But
my kingdom, because it seeks not its own advantage, but rather bestows benefits
upon others, is sufficient of itself and needs no one's help; therefore, I can
not bear to be surrounded by such as are already sufficient of themselves, such
as are healthy, rich, strong, pure, active, pious, and able in every respect.
To such I am of no benefit; they obtain nothing from me. Yea, they would be a
disgrace to me, because it would seem that I needed them and were benefitted by
them, as worldly rulers are by their subjects. Therefore, I must do otherwise
and keep to those who can become partakers of me, and I must associate with the
blind, the lame, the dumb, and all kinds of afflicted ones. This the character
and nature of my kingdom demand. For this reason I must appear in a way that
such people can feel at home in my company.
35. And now very aptly follow the words, "And
blessed is he, whosoever shall find no occasion of stumbling in me." Why?
Because Christ's humble appearance and John's excellent testimony of Christ
seemed to disagree with each other. Human reason could not make them rhyme. Now
all the Scriptures pointed to Christ, and there was danger of misinterpreting
them. Reason spoke thus: Can this be the Christ, of whom all the Scriptures
speak? Should he be the one, whose shoe's latchet John thought himself unworthy
to unloose, though I scarcely consider him worthy to clean my shoes? Therefore,
it is surely true that it is a great blessing not to find occasion of stumbling
in Christ, and there is here no other help or remedy than to look at his works
and compare them with the Scriptures. Otherwise it is impossible to keep from
being offended at Christ.
36. Here you observe that there are two kinds of
offenses, one of doctrine, and the other of life. These two offenses must be
carefully considered. The offense of doctrine comes when one believes, teaches
or thinks of Christ in a different way than he should, as the Jews here thought
of and taught Christ to be different than he really was, expecting him to be a
temporal king. Of this offense the Scriptures treat mostly. Christ and Paul
always dwell upon it, scarcely mentioning any other. Note well, that Christ and
Paul speak of this offense.
37. It is not without reason that men are admonished
faithfully to remember this. For under the reign of the pope this offense has
been hushed entirely, so that neither monk nor priest knows of any other offense
than that caused by open sin and wicked living, which the Scripture does not
call an offense; yet they thus construe and twist this word.
On
the contrary, all their doings and all their teachings by which they think to
benefit the world, they do not consider to be an offense, but a great help; and
yet these are dangerous offenses, the like of which never before existed. For
they teach the people to believe that the mass is an offering and a good work,
that by works men may become pious, may atone for sin and be saved, all of
which is nothing else than rejecting Christ and destroying faith.
38. Thus the world today is filled with offenses up to
the very heavens, so that it is terrible to think of it. For no one now seeks
Christ among the poor, the blind, the dead, etc.; but all expect to enter
heaven in a different way, which expectation must surely fail.
39. The offense of life is, when one sees an openly
wicked work done by another and teaches it. But it is impossible to avoid this
offense, inasmuch as we have to live among the wicked, nor is it so dangerous,
since everybody knows that such offense is sinful, and no one is deceived by
it, but intentionally follows the known evil. There is neither disguise nor
deception. But the offense of doctrine is that there should be the most
beautiful religious ceremonies, the noblest works, the most honorable life and
that it is impossible for common reason to censure or discern it; only faith
knows through the spirit that it is all wrong. Against this offense Christ
warns us, saying, "But whoso shall cause one of these little ones that
believe on me to stumble, it is profitable for him that a great millstone
should be hanged about his neck, and that he should be sunk in the depth of the
sea," Math. 18, 6.
40. Whosoever does not preach Christ, or who preaches
him otherwise than as one caring for the blind, the lame, the dead and the
poor, like the Gospel teaches; let us flee from him as from the devil himself,
because he teaches us how to become unhappy and to stumble in Christ; as it is
now done by the pope, the monks and the teachers in their high schools. All
their doings are an offense from head to foot, from the skin to the marrow, so
that the snow is scarcely anything but water; nor can these things exist without
causing great offense, inasmuch as offense is the nature and essence of their
doings. Therefore, to undertake to reform the pope, the convents, and the high
schools and still maintain them in their essence and character, would be like
squeezing water out of snow and still preserving the snow. But what it means to
preach Christ among the poor, we shall see at the end of our text.
III. HOW AND WHY CHRIST PRAISES
JOHN.
"And as
these went their way, Jesus began to say unto the multitudes concerning John,
What went ye out in the wilderness to behold! a reed shaken by the wind? But
what went ye out to see? A man clothed in soft raiments? Behold, they that wear
soft raiment are in kings' houses. But wherefore went ye out? To see a prophet?
Yea, I say unto you, and much more than a prophet."
41. Inasmuch as Christ thus lauds John the Baptist,
because he is not a reed, nor clothed in soft raiment, and because he is more
than a prophet, he gives us to understand by these figurative words, that the
people were inclined to look upon John as a reed, as clad in soft raiment, and
as a prophet. Therefore we must see what he means by them, and why he censures
and rejects these opinions of theirs. Enough has been said, that John bore
witness of Christ, in order that the people might not take offense at Christ's
humble appearance and manner.
42. Now, as it was of great importance for them to
believe John's witness and acknowledge Christ, he praised John first for his
steadfastness, thus rebuking their wavering on account of which they would not
believe John's witness. It is as though he would say: You have heard John's
witness concerning me, but now you do not adhere to it, you take offense at me
and your hearts are wavering; you are looking for another, but know not who,
nor when and where, and thus your hearts are like a reed shaken by the wind to
and fro; you are sure of nothing, and would rather hear something else than the
truth about me. Now do you think that John should also turn his witness from me
and, as is the case with your thoughts, turn it to the winds and speak of
another whom you would be pleased to bear? Not so. John does not waver, nor
does his witness fluctuate; he does not follow your swaying delusion; but you
must stay your wavering by his witness, and thus adhere to me and expect none
other.
43. Again, Christ lauds John because of his coarse
raiment, as though to say: Perhaps you might believe him when he says that I am
he that should come as to my person; but you expect him to speak differently
about me, saying something smooth and agreeable, that would be pleasant to
hear. It is indeed hard and severe that I come so poor and despised. You desire
me to rush forth with pomp and flourish of trumpets. Had John thus spoken of
me, then he would not appear so coarse and severe himself. But do not think
thus. Whoever desires to preach about me, must not preach different than John
is doing. It's to no purpose, I will assume no other state and manner. Those
who teach different than John, are not in the wilderness, but in kings' houses.
They are rich and honored by the people. They are teachers of man-made
doctrines, teaching themselves, and not me.
44. Christ lauds John, thirdly, because of the dignity
of his office, namely, that he is not only a prophet, but even more than a
prophet, as though to say: In your high-soaring fluctuating opinion you take
John for a prophet, who speaks of the coming of Christ, just as the other
prophets have done, and thus again your thoughts go beyond me to a different
time when you expect Christ to come, according to John's witness, so that you
will in no case accept me. But I say to you, your thoughts are wrong. For just
as John warns you not to be like a shaken reed, and not to look for any other
than myself, nor to expect me in a different state and manner from that in
which you see me, he also forbids you to look for another time, because his
witness points to this person of mine, to this state and manner, and to this
time, and it opposes your fickle ideas In every way and binds you firmly to my
person.
45. Now, if you want to do John justice, then you must
simply accept his witness and believe, that this is the person, the state and
manner and the time that you should accept, and abandon your presumption and your
waiting for another person, state and time. For it is decreed that John should
be no shaken reed, not a man of soft raiment, and above all, not a prophet
pointing to future times, but a messenger of present events. He will not write
as did the prophets, but will point out and orally announce him, who has been
predicted by the prophets, saying:
"This is
he, of whom it is written, Behold, I send my messenger before thy face, who
shall prepare the way before thee."
46. What else can this mean than that you dare not
wait for another, neither for another manner of mine, neither for another time.
Here I am present, the one of whom John speaks. For John is not a prophet, but
a messenger. And not a messenger that is sent by the master who stays at home,
but a messenger that goes before the face of his master and brings the master
along with him, so that there is but one time for the messenger and for the
master. Now if you do not accept John as such a messenger, but take him for a
prophet who only proclaims the coming of the Lord, as the other prophets have
done, then you will fail to understand me, the Scriptures, and everything else.
47. Thus we see Christ pleads, mainly for them to take
John as a messenger, and not as a prophet. To this end Christ quotes the
Scriptures referring to the passage in Mal. 3,1, "Behold, I send my
messenger, and he shall prepare the way before me," which he does not do
in reference to the other points, namely, his person and manner. For to this
day it is the delusion of the Jews, that they look for another time; and if
they then had believed that the time was at hand and had considered John a
messenger and not a prophet, then everything could easily have been adjusted as
to the person and manner of Christ, inasmuch as they at last had to accept his
person and manner, at least after the expired time. For there should be no
other time than the days of John, the messenger and preparer of the way for his
Master. But as they do not heed the time, and look for another time, it is
scarcely possible to convince them by his person and manner. They remain shaken
reeds and soft-raiment-seekers as long as they take John for his prophet, and
not for his messenger.
48. We must accustom ourselves to the Scriptures, in
which angel (angelus) really means a messenger; not a bearer of messages or one
who carries letters, but one who is sent to solicit orally for the message.
Hence in the Scriptures this name is common to all messengers of God in heaven
and on earth, be they holy angels in heaven, or the prophets and apostles on
earth. For thus Malachi speaks of the office of the priest. "For the
priest's lips should keep knowledge, and they should seek the law at his mouth;
for he is the messenger (angel) of Jehovah of hosts." Mal. 2, 7. Again:
"Then spake Haggai, Jehovah's messenger (angel) in Jehovah's message unto
the people," Hag. 1, 13. And again: "And it came to pass, when the
days were well nigh come that he should be received up, he steadfastly set his
face to go to Jerusalem, and sent messengers (angels) before his face,"
Luke 9, 51.
Thus
they are called God's angels or messengers and solicitors, who proclaim his
word. From this is also derived the word gospel, which means good tidings. But
the heavenly spirits are called angels chiefly because they are the highest and
most exalted messengers of God.
49. Thus John is also an angel or word-messenger, and
not only such a messenger, but one who also prepares the way before the face of
the Master in a manner that the Master himself follows him immediately, which
no prophet ever did. For this reason John is more than a prophet, namely, an
angel or messenger, and a forerunner, so that in his day the Lord of all the
prophets himself comes with this messenger.
50. The preparing here means to make ready the way, to
put out of the way all that interferes with the course of the Lord, just as the
servant clears the way before the face of his master by removing wood, stones,
people and all that is in the way. But what was it that blocked the way of
Christ and John was to remove? Sin, without doubt, especially the good works of
the haughty saints; that is, he should make known to everybody that the works
and deeds of all men are sin and iniquity and that all need the grace of
Christ. He who knows and acknowledges this thoroughly is himself humble and has
well prepared the way for Christ. Of this we shall speak in the following
Gospel. Now is the opportunity for us to receive a blessing from this Gospel
lesson.
IV. THE APPLICATION OF THIS GOSPEL.
51. As we have said touching the other Gospels, that
we should learn from them the two doctrines of faith and love, or accepting and
bestowing good works, so we should do here, extol faith and exercise love.
Faith receives the good works of Christ, love bestows good works on our
neighbor.
52. In the first place, our faith is strengthened and
increased when Christ is held forth to us in his own natural works, namely,
that he associates only with the blind, the deaf, the lame, the lepers, the
dead and the poor; that is, in pure love and kindness toward all who are in
need and in misery, so that finally Christ is nothing else than consolation and
a refuge for all the distressed and troubled in conscience. Here is necessary
faith that trusts in the Gospel and relies upon it, never doubting that Christ
is just as he is presented to us in this Gospel, and does not think of him
otherwise. Nor let any one persuade us to believe otherwise. Then surely we
learn Christ as we believe and as this Gospel speaks of him. For as you
believe, so you will have it And blessed is he, who finds here no occasion of
stumbling in Christ.
53. Here you must with all diligence beware of taking
offense. Who stumbles at Christ? All that teach you to do works, instead of
teaching you to believe. Those who hold forth Christ to you as a law-maker and
a judge, and refuse to let Christ be a helper and a comforter, torment you by
putting works before and in the way of God in order to atone for your sins and
to merit grace. Such are the teachings of the pope, priests, monks and their
high schools, who with their masses and religious ceremonies cause you to open
your eyes and mouth in astonishment, leading you to another Christ, and
withholding from you the real Christ. For if you desire to believe rightly and
to possess Christ truly, then you must reject all works that you intend to
place before and in the way of God. They are only stumbling blocks, leading you
away from Christ and from God. Before God no works are acceptable but Christ's
own works. Let these plead for you before God, and do no other work before him
than to believe that Christ is doing his works for you and is placing them
before God in your behalf.
In
order to keep your faith pure, do nothing else than stand still, enjoy its
blessings, accept Christ's works, and let him bestow his love upon you. You
must be blind, lame, deaf, dead, leprous and poor, otherwise you will stumble
at Christ. That Gospel which suffers Christ to be seen and to be doing good only
among the needy, will not belie you.
54. This means to acknowledge Christ aright and to
embrace him. This is true and Christian believing. But those who intend to
atone for sins and to become pious by their own works, will miss the present Christ
and look for another, or at least they will believe that he should do
otherwise, that first of all he should come and accept their works and consider
them pious. These are, like the Jews, lost forever. There is no help for them.
55. In the second place, Christ teaches us rightly to
apply the works and shows us what good works are. All other work, except faith,
we should apply to our neighbor. For God demands of us no other work that we
should do for him than to exercise faith in Christ. With that he is satisfied,
and with that we give honor to him, as to one who is merciful, long-suffering,
wise, kind, truthful and the like. After this think of nothing else than to do
to your neighbor as Christ has done to you, and let all your works together
with all your life be applied to your neighbor. Look for the poor, sick and all
kinds of needy, help them and let your life's energy here appear, so that they
may enjoy your kindness, helping whoever needs you, as much as you possibly can
with your life, property and honor. Whoever points you to other good works than
these, avoid him as a wolf and as Satan, because he wants to put a stumbling
block in your way, as David says, "In the way wherein I walk have they
hidden a snare for me," Ps. 142, 3.
56. But this is done by the perverted, misguided
people of the Papists, who with their religious ceremonies set aside such
Christian works, and teach the people to serve God only and not also mankind.
They establish convents, masses, vigils, become religious, do this and that.
And these poor, blind people call that serving God, which they have chosen
themselves. But know that to serve God is nothing else than to serve your
neighbor and do good to him in love, be it a child, wife, servant, enemy,
friend; without making any difference, whoever needs your help in body or soul,
and wherever you can help in temporal or spiritual matters. This is serving God
and doing good works. 0, Lord God, how do we fools live in this world,
neglecting to do such works, though in all parts of the world we find the
needy, on whom we could bestow our good works; but no one looks after them nor
cares for them. But look to your own life. If you do not find yourself among
the needy and the poor, where the Gospel shows us Christ, then you may know that
your faith is not right, and that you have not yet tasted of Christ's
benevolence and work for you.
57. Therefore, behold what an important saying it is,
"Blessed is he, whosoever shall find no occasion of stumbling in me."
We stumble in two respects. In faith, because we expect to become pious
Christians in a different way than through Christ, and go our way blindly, not
acknowledging Christ. In love we stumble, because we are not mindful of the
poor and needy, do not look after them, and yet we think we satisfy the demands
of faith with other works than these. Thus we come under the judgment of
Christ, who says: "For I was hungry, and ye did not give me to eat, I was
thirsty, and yet ye gave me no drink," Math. 25, 42. Again: "Inasmuch
as ye did it not unto one of these least, ye did it not unto me," Math.
25, 45.
Why
is this judgment right, if not for the reason, that we do not unto our neighbor
as Christ has done to us? He has bestowed on us needy ones his great, rich,
eternal blessings, but we will not bestow our meager service on our neighbors,
thus showing that we do not truly believe, and that we have neither accepted
nor tasted his blessings. Many will say, "Did we not do wonders in thy
name, did we not speak and cast out devils?" But he will answer them,
"Depart from me, ye that work iniquity," Math. 7, 23, and why? Because they did not retain
their true Christian faith and love.
58. Thus we see in this Gospel how difficult it is to
acknowledge Christ. There is a stumbling block in the way, and one takes
offense at this, another at that. There is no headway, not even with the
disciples of John, though they plainly see Christ's works and hear his words.
59. This we also do. Though we see, hear, understand
and must confess that Christian life is faith in God and love to our needy
neighbor, yet there is no progress. This one clings to his religious ceremonies
and his own works, that one is scraping all to himself and helps no one. Even
those who gladly hear and understand the doctrine of pure faith do not proceed
to serve their neighbor, as though they expected to be saved by faith without
works: they see not that their faith is not faith, but a shadow of faith, just
as the picture in the mirror is not the face itself, but only a reflection of
the same, as St. James so beautifully writes, saying, "But be ye doers of
the word, and not hearers only, deluding your own selves. For if anyone is a
hearer of the word and not a doer, he is like unto a man beholding his natural
face in a mirror: for he beholdeth himself, and goeth away, and straightway
forgetteth what manner of man he was," James 1, 22-25. So also there
within themselves many behold a reflection of true faith when they hear and
speak of the Word, but as soon as the hearing and speaking are done, they are
concerned about other affairs and are not doing according to it, and thus they
always forget about the fruit of faith, namely, Christian love, of which Paul
also says, "For the kingdom of God is not in word, but in power," I
Cor. 4, 20.
1. The text, though short, is a suggestive and
important lesson in Christian faith. It teaches how we should conduct ourselves
toward God and our neighbor. It says:
"Rejoice
in the Lord always."
OUR CONDUCT TOWARD GOD - REJOICE IN
HIM.
2. Joy is the natural fruit of faith. The apostle says
elsewhere (Gal 5, 22-23): "The fruit of the Spirit is love, joy, peace,
longsuffering, kindness, goodness, faithfulness, meekness, self- control."
Until the heart believes in God, it is impossible for it to rejoice in him.
When faith is lacking, man is filled with fear and gloom and is disposed to
flee at the very mention, the mere thought, of God. Indeed, the unbelieving
heart is filled with enmity and hatred against God. Conscious of its own guilt,
it has no confidence in his gracious mercy; it knows God is an enemy to sin and
will terribly punish the same.
3. Since there exist in the heart these two things a
consciousness of sin and a perception of God's chastisement the heart must ever
be depressed, faint, even terrified. It must be continually apprehensive that
God stands behind ready to chastise. Solomon says (Prov 28, 1), "The
wicked flee when no man pursueth." And Deuteronomy 28, 65-66 reads, "Jehovah
will give thee there a trembling heart . . . . and thy life shall hang in
doubt." One may as well try to persuade water to burn as to talk to such a
heart of joy in God. All words will be without effect, for the sinner feels
upon his conscience the pressure of God's hand. The prophet's injunction (Ps
32, 11) likewise is: "Be glad in Jehovah, and rejoice, ye righteous; and
shout for joy, all ye that are upright in heart." It must be the just and
the righteous who are to rejoice in the Lord. This text, therefore, is written,
not for the sinner, but for the saint. First we must tell sinners how they can
be liberated from their sins and perceive a merciful God. When they have been
released from the power of an evil conscience, joy will result naturally.
4. But how shall we be liberated from an accusing
conscience and receive the assurance of God's mercy? The question has been
sufficiently answered in the preceding postils, and will be again frequently
satisfied later on. He who would have a quiet conscience, and would be
sensitive of God's mercy, must not, like the apostates, depend on works, still
further doing violence to the heart and increasing its hatred of God. He must
place no hope whatever in works; must apprehend God in Christ, comprehend the
Gospel and believe its promises.
5. But what does the Gospel promise other than that
Christ is given for us; that he bears our sins; that he is our Bishop,
Mediator, and Advocate before God, and that thus only through him and his work
is God reconciled, are our sins forgiven and our consciences set free and made
glad? When this sort of faith in the Gospel really exists in the heart, God is
recognized as favorable and pleasing. The heart confidently feels his favor and
grace, and only these. It fears not God's chastisement. It is secure and in
good spirit because God has conferred upon it, through Christ, superabundant
goodness and grace. Essentially, the fruits of such a faith are love, peace,
joy, and songs of thanksgiving and praise. It will enjoy unalloyed and sincere
pleasure in God as its supremely beloved and gracious Father, a Father whose
attitude toward itself has been wholly paternal, and who, without any merit on
its part, has richly poured out upon that heart his goodness.
6. Such is the rejoicing, mark you, of which Paul here
speaks a rejoicing where is no sin, no fear of death or hell, but rather a
glad and all-powerful confidence in God and his kindness. Hence the expression,
"Rejoice in the Lord"; not rejoice in silver or gold, not in eating
or drinking, not in pleasure or mechanical chanting, not in strength or health,
not in skill or wisdom, not in power or honor, not in friendship or favor, nay,
not in good works or holiness even. For these are deceptive joys, false joys,
which never stir the depths of the heart. They are never even felt. When they
are present we may well say the individual rejoices superficially, and without
a heart experience.
To
rejoice in the Lord to trust, confide, glory and have pride in the Lord as in
a gracious Father this is a joy which rejects all else but the Lord,
including that self-righteousness whereof Jeremiah speaks (ch. 9, 23-24):
"Let not the wise man glory in his wisdom, neither let the mighty man
glory in his might, let not the rich main glory in his riches; but let him that
glorieth glory in this, that he hath understanding, and knoweth me."
Again, Paul enjoins (2 Cor 10, 17), "He that glorieth, let him glory in
the Lord."
7. The apostle further commands in our text to rejoice
"always." Thus he rebukes those who rejoice in God who praise and
thank him only a portion of the time. These rejoice when it is well with
them; when not, rejoicing ceases. Concerning them Psalm 48 teaches, they will
praise God when he favors them. David does not so. He declares (Ps 34, 1):
"I will bless Jehovah at all times; his praise shall continually be in my
mouth." And David has good reason to do so, for who will harm or distress
one favored of God? Sin harms him not; nor death nor hell. David sings (Ps 23,
4): "Yea, though I walk through the valley of the shadow of death, I will
fear no evil." And Paul queries (Rom 8, 35): "Who shall separate us
from the love of Christ? Shall tribulation, or anguish, or persecution, or
famine, or nakedness, or peril, or sword?" And then he goes on (verses
38-39): "For I am persuaded, that neither death, nor life, nor angels, nor
principalities, nor things present, nor things to come, nor powers, nor height,
nor depth, nor any other creature, shall be able to separate us from the love
of God, which is in Christ Jesus our Lord."
"Again I
will say, Rejoice."
8. The apostle emphasizes his admonition by repeating
it. It is essential that we rejoice. Paul, recognizing that we live in the
midst of sin and evil, both which things depress, would fortify us with cheer.
Thus rejoicing, even if we should sometimes fall into sin, our joy in God will
exceed our sorrow in sin. The natural accompaniment of sin truly is fear and a
burdened conscience, and we cannot always escape sin. Therefore we should let
joy have rule, let Christ be greater than our sins. John says (1 Jn 2, 1-2):
"If any man sin, we have an Advocate with the Father, Jesus Christ the
righteous; and he is the propitiation for our sins." Again (I Jn 3, 20):
"Because if our heart condemn us, God is greater than our heart, and
knoweth all things."
OUR CONDUCT TO MAN - FORBEARANCE.
"Let
your forbearance [moderation] be known unto all men."
9. Having instructed the Corinthians concerning their conduct
toward God their duty to serve him with joyful hearts Paul proceeds briefly
to teach them how to conduct themselves before men, saying, "Let your
moderation be known unto all men." In other words: Rejoice always before
God, but before men be forbearing. Direct your life so as to do and suffer
everything not contrary to the commandments of God, that you may make
yourselves universally agreeable. Not only refrain from offending any, but put
the best possible construction upon the conduct of others. Aim to be clearly
recognized as men indifferent to circumstances, as content whether you be hit
or missed, and holding to no privilege at all liable to bring you into conflict
or produce discord. With the rich be rich; with the poor, poor. Rejoice with the
joyful, weep with the mourning. Finally, be all things to all men, compelling
them to confess you always agreeable, uniformly pleasant to mankind and on a
level with everyone.
10. Such is the meaning of the little word here
employed by the apostle "epiikia," equity, clemency, accommodation
and which we cannot better render than by "moderation" or
"forbearance." It is the virtue of adapting or accommodating oneself
to another; of endorsing that other; of making all equal; of presenting a like
attitude toward all men; not setting oneself up as a model and pattern; not
desiring mankind to do homage to one, to conform to one's position. Justice may
be classified as severe and mild. Too severe justice is often mitigated, and
that is the equity, the moderation and clemency of the law. The Latin
translator has rendered our word "modestiam," "moderation."
This word would properly convey the thought were it not generally understood in
its relation to eating, drinking and dressing. Here the intent is to indicate
that moderation of life which adjusts and adapts self to the abilities and
circumstances of others, yielding, commending, following, mitigating, doing,
allowing, forbearing, according as one recognizes what the capacity and
condition of a neighbor demands, even to the disparagement of one's own honor
and life, and the detriment of his possessions.
11. For the sake of a better understanding, let us
illustrate: Paul says (1 Cor 9, 19-22): "For though I was free from all
men, I brought myself under bondage to all, that I might gain the more. And to
the Jews I became as a Jew, that I might gain Jews; to them that are under the
law, as under the law, not being myself under the law, that I might gain them
that are under the law; to them that are without law, as without law, not being
without law to God, but under law to Christ, that I might gain them that are
without law . . . I am become all things to all men, that I may by all means
save some." That is, Paul ate and drank with the Jews according to the law,
and generally conducted himself in harmony with its requirements; though he was
not obliged so to do. He also ate and drank with the gentiles regardless of the
law, and conducted himself without respect to its requirements and as the
custom of the gentiles. For only faith and love are requisite. All else man is
free to omit or to observe. Therefore, for the sake of one, all laws may be
observed; for another, omitted. Observance must be adapted to the individual
case.
Now,
suppose some blind, capricious individual intrudes, demanding as necessary the
omission of this thing and the observance of that, as did certain Jews, and
insisting that all men follow him and he none this would be to destroy
equality; indeed, even to exterminate Christian liberty and faith. Like Paul,
in the effort to maintain liberty and truth, everyone should refuse to yield to
any such demand.
12. To illustrate further: Christ suffered his
disciples to break the Sabbath and himself frequently broke it where
necessary (Mt 12 and Mark 2); but where necessity did not require otherwise, he
observed the day. He assigned as reason for his conduct, "The Son of man
is lord even of the Sabbath." Mk 2, 28. That is, the law of the Sabbath
permits freedom; for the sake of extending love and service to one, it may be
broken; and to another, it may be observed.
13. Because of the Jews, Luke says, Paul circumcised
Timothy. But he would not permit Titus to be circumcised for the very reason
that false brethren insisted upon it and were unwilling to concede it a matter
of choice. Paul claimed authority both to observe circumcision and not to
observe it, according as would best contribute to the benefit of others. He
deemed neither one course nor the other necessary. He did not believe in
circumcision for the sake of the work itself as a thing which must be
performed.
14. But to make the application to ourselves: When the
Pope commands us to confess, to receive the sacrament, to fast, to eat fish, or
to perform any bidding of his, and insists that we must do these things because
the Church requires it of us, we should calmly trample upon his injunctions,
doing what is directly opposed, simply to defy him and maintain liberty. But
when he does not insist upon these things, we should honor his desire by
observing with observers and omitting with those who omit, presenting Christ's
testimony, "The Son of man is lord even of the Sabbath," and
declaring him much more Lord of human laws. To exercise our liberty in the
observance of these commands, works no harm to faith nor to the Gospel; but to
observe them by a forced act of obedience, destroys faith and the Gospel.
15. The same rule applies to all external institutions
and ordinances, as monastic vows and rules. They are in themselves but a matter
of choice and are not opposed to faith or love. We should maintain the
privilege of observing them in love and liberty, for the sake of our associates
to preserve harmony with them. But when it is insisted that certain
ordinances must be honored, that their observance is an act of obedience
essential to salvation, we should forsake cloisters, tonsures, caps, vows and
rules, and even take the opposite course, by way of testifying that only faith
and love are the Christian essentials and it is our privilege to observe or
omit all other things, being controlled by love and our associations. To
conform to laws in a spirit of love and liberty works no harm, but to conform
through necessity and forced obedience is to be condemned. Let this rule apply
to ceremonials, hymns, prayers and all other Cathedral ordinances, so long as
they are observed as a matter of love and liberty alone. Only for the service
and for the enjoyment of the assembled company are they to be observed, and
that when they are works not in themselves evil. When urged as inherently
essential, we are to refrain; we must oppose them in order to maintain the
liberty of faith.
16. Herein you see the diabolical character of the
papal institutions, cloisters, in fact all popedom. For they simply make a matter
of liberty and love one of necessity and forced obedience, whereby the Gospel,
faith included, is exterminated, not to mention the consequent wretchedness of
the common people who submit to obey for the sake of their appetites. For how
many now attend the choral ceremonies and pray specified hours for God's sake?
A general destruction of cloisters and other institutions would be the best
reformation in this respect. They are of no benefit to Christianity and might
easily be dispensed with. Before liberty could be established in one such
institution, a hundred thousand souls might be lost in the others. When a thing
is not beneficial and serves no purpose, but does unspeakable injury, and is
beyond remedy, it is much better to utterly exterminate it.
17. But again, when civil government enjoins laws and
demands tribute, we should freely serve, even though we are constrained. In
this case our liberty and faith are not endangered. For civil government does
not claim that observance of its laws is essential to salvation, but essential
to civil dominion and protection. In submitting to it, then, conscience
maintains its liberty, and faith is not impaired. To whatever does not do
violence to our faith, and benefits others, we should fully conform. But when
it is insisted that observation of any material laws is essential to salvation,
our course of action should be the same as that already suggested relative to
the laws of the Pope and the cloisters.
18. Now, the illustrations given serve as examples to
follow in every instance. As Paul here teaches, let one put himself on an
equality with all men, being not content to consider simply his own claims and
rights, but the wishes and well-being of others. Paul has here in a single word
set aside all rights. If your neighbor's condition really demands that you
yield a certain personal right or privilege, and you insist upon that
privilege, you act at variance with the principle of love and equality and are
indeed blameworthy. For in yielding you sustain no injury to your faith, and
your neighbor is profited. You would desire him to do thus unto you-a principle
of natural law.
Indeed,
we further add, in the event of one working you harm or injury, you are to put
the best construction upon his act, excusing it in the spirit of that holy
martyr who, when all his possessions were taken from him, said, "Truly,
they can never take Christ from me." Say you likewise: "His act
injures not my faith; why not excuse him? why not submit, and accommodate
myself to him?"
19. I cannot better illustrate than by citing the
conduct of two good friends, whose manner toward each other may serve as an
example for us in our conduct toward all men. How did they act? Each did what
pleased his fellow. Each yielded, submitted, suffered, wrought and accepted,
just in accordance with his conception of what might profit or please the
other, and all voluntarily, without constraint. Each adapted and accommodated
himself to his friend, never from any selfish motive offering restraint. If one
infringed upon the other's property rights, he was kindly excused. In short, in
their case was neither law, demand, restraint nor fear; naught but perfect
freedom and good will. Yet all things moved in a harmony the hundredth part of
which could not be secured by any laws or restraints.
20. The headstrong and the unyielding, they who excuse
none but are determined to control all things by their own wisdom, lead the
whole world into error. They are the cause of all the wars and calamities known
on earth. Yet they claim justice as their sole motive. Well has it been said by
a certain heathen: "Summum jus, summa injustitia" the most extreme
justice is the greatest injustice. Ecclesiastes 7, 16 also warns: "Be not
righteous overmuch; neither make thyself overwise." As the most extreme
justice is the greatest injustice, so the most extreme wisdom is the greatest
folly. The old adage is, "When the wise act the fool, they are grossly
foolish." Were God always to execute extreme justice, we could not live a
moment. Paul commends gentleness in Christ (2 Cor 10, 1), saying, "I . . .
entreat you by the meekness and gentleness of Christ." So we are to
moderate our attitude, our demands, our wisdom and wit, adapting ourselves to
the circumstances of others in all respects.
21. Observe the beautiful aptness of the words,
"Let your forbearance be known unto all men." You may ask: "How
can one become known to all men? And must we boast of our forbearance,
proclaiming it to everyone?" God forbid the latter. Paul does not say,
boast of and proclaim your forbearance. He says, let it be experimentally known
by all men. That is, exercise forbearance in your deeds before men; not think
or speak of it, but show it in your conduct. Thus men generally must see and
grasp it must have experience of it. Then no one can do otherwise than admit
you are forbearing. Actual experience will defeat every desire to speak of you
in any other way. The mouth of the fault-finder will be stopped by the fact
that all men know your forbearance. Christ says (Mt 5, 16): "Even so let
your light so shine before men; that they may see your good works, and glorify
your Father who is in heaven." And Peter (I Pet 2, 12): "Having your
behavior seemly among the Gentiles; that, wherein they speak against you as
evil-doers, they may by your good works, which they behold, glorify God in the
day of visitation." It lies not in our power to make our moderation
acceptable to all men, but it is enough for us to give everyone opportunity to
perceive it in our lives.
22. By the phrase "all men" we are not to
understand all individuals on earth, but every sort of person friends and
foes, great and humble, lords and servants, rich and poor, native and alien,
relatives and strangers. Some there are whose manner toward strangers is most
cordial and acquiescent, but toward their own household, their domestics, with
whom they are familiar, they manifest only rigor and austerity. How many there
are who excuse the harshness of the great and the rich, who wrest to the most
favorable construction what they do and say, but with servants, with the poor
and the inferior, are severe and unfeeling, placing, the most unfavorable
construction upon their every word and act. Again, men are affectionate toward
children, parents, friends and relatives, always judging them with the utmost
lenience. Indeed, how often friend flatters friend, until the practice becomes
a public vice as one imitates and regards admirable all acts of the other. But
with foes and adversaries men adopt the opposite course. In them they can find
no good, no reason for toleration or favorable construction; rather, they
censure according to appearances.
23. In denunciation of such unequal and partial
forbearance, Paul here speaks. He would have a Christian's forbearance perfect
and complete, manifested toward one as toward another, whether friend or foe.
He would that the Christian bear with and excuse everyone, regardless of person
or merit. Forbearance is essentially good, inherently kind; just as gold remains
gold whether possessed by a godly or an ungodly individual. The silver did not
become ashes when Judas the traitor received it. Similarly, all gifts of God
are real and remain the same in everyone's possession. That forbearance which
is a fruit of the Spirit retains its characteristic kindness whether directed
toward friend or enemy, toward rich or poor.
24. But frail, deceptive human nature assumes that
gold, though remaining gold in St. Peter's hand, becomes ashes in the hand of
Judas. The forbearance of human nature, of natural reason, is kind, not to all
men, but to the rich and the great, to strangers and friends. Hence it is
false, empty, deceptive; mere dissimulation and treachery before God. Note how
impossible it is for human nature to exercise complete spiritual forbearance,
and how few individuals are conscious of the imperfections of that supposedly
beautiful, transcendent forbearance they manifest toward some persons while
they show the reverse to other individuals, presuming they thus act rightly.
But such is the teaching of our mean, filthy human nature with that same
beautiful reason, which ever decides and proceeds contrary to the Spirit and
the things of the Spirit. As Paul says in Romans 8, 5, "They that are
after the flesh mind the things of the flesh.
25. In these few words Paul comprehends the
Christian's entire conduct toward his neighbor. The forbearing individual
treats everyone rightly, in word and act; treats him as he ought, physically
and spiritually, bearing with his evils and imperfections. Such conduct may be
defined as simply love, peace, patience, longsuffering, gentleness, goodness,
meekness, in fact, everything included in the fruits of the Spirit. Gal 5, 22.
26. But you will say: "Yes, but in that case who
would be left in the enjoyment of a morsel of bread because of the wicked
people ready to abuse equality and take our all, not permitting us to live on
the earth even?" Note Paul's beautiful answer to your question, in the
conclusion of this epistle lesson. He says, first,
"The
Lord is at hand."
27. Were there no God, you might well thus fear the
wicked. But not only is there a God; he "is at hand." He will neither
forget nor forsake you. Only be forbearing to all men, and let him care for you;
leave it to him how he is to support and protect you. Has he given you Christ
the eternal treasure? how then shall he not give you the necessities of this
life? With him is much more than anyone can take from you. Then, too, you
possess in Christ more than is represented in all this world's goods. On this
subject the psalmist says (Ps 55, 22): "Cast thy burden upon Jehovah, and
he will sustain thee"; and Peter (1 Pet 5, 7), "Casting all your
anxiety upon him, because he careth for you." And Christ in the sixth
chapter of Matthew points us to the lilies of the field and the fowls of the
air. The thought of these passages is the same as that of "The Lord is at
hand." Now follows,
"In
nothing be anxious."
28. Take no thought for yourselves. Let God care for
you. He whom you now acknowledge is able to provide for you. It is the heathen,
unknowing he has a God, who takes thought for himself. Christ says (Mt 6,
31-32): "Be not therefore anxious, saying, what shall we eat? or, What
shall we drink; or, Wherewithal shall we be clothed? For after all these things
do the Gentiles seek; for your heavenly Father knoweth that ye have need of all
these things." Then, let the whole world grasp, and deal unrighteously,
you shall have enough. You shall not die of hunger or cold unless someone shall
have deprived you of the God who cares for you. But who shall take him from
you? How can you lose him except you yourself let him go? We have no reason to
take thought for ourselves when we have a Father and Protector who holds in his
hand all things, even them who, with all their possessions, would rob or injure
us. Our duty is to rejoice ever in God and be forbearing toward all men, as
becomes those assured of ample provision for body and soul; especially in that
we have a gracious God. They without him may well be concerned about
themselves. It should be our anxiety not to be anxious, to rejoice in God alone
and to be kind to men. On this topic the psalmist says (Ps 37, 25): "I
have been young, and now am old; yet have I not seen the righteous forsaken,
nor his seed begging bread." And again (Ps 40, 17), "The Lord
thinketh upon me."
"But in
everything by prayer and supplication with thanksgiving let your requests be
made known unto God."
29. Here Paul teaches us to cast our care upon God.
The meaning is: Take no thought for yourselves. Should anything transpire to
give you care or anxiety and such will be the case, for many trials will
befall you on earth make no effort to escape it, be it what it may. Have no
care or anxiety. Turn to God with prayer, with supplication, entreating him to
accomplish for you all you would seek to effect by care. And do so in
thankfulness that you have a God solicitous for you and to whom you may freely come
with all your anxieties. Who does not so when misfortune befalls, but endeavors
to measure it by his reason and to overrule it by his counsel, and falls into
anxiety this man plunges himself into deep wretchedness, loses his joy and
peace in God, and all to accomplish nothing. He but digs in the sand, sinking
himself ever deeper, and effects no good. Of this fact we daily have testimony
in our own experience and in that of others.
30. It may be necessary to add this, however: Let no
one conclude he will be utterly careless and rest upon God, making no effort,
no exertion, not even resorting to prayer. Whoso adopts this course must soon
fail and fall into anxiety. We must ever strive. Many care-engendering things
befall us for the very purpose of driving us to prayer. Not undesignedly does
the apostle contrast the two injunctions, "In nothing be anxious,"
and, In all things flee to God. "Nothing" and "all" are
contrasting terms. Paul thus makes plain that many things transpire which tend
to create in us anxiety, but we must not let them make us overanxious; we must
commit ourselves to God and implore his aid for our needs.
31. Now, let us examine Paul's words and learn how to
frame our prayers and what attitude to assume. He makes a fourfold division of prayer:
prayer, supplication, thanksgiving and petition. By "prayer" we
understand simply formal words or expressions as, for instance, the Lord's
Prayer and the psalms which sometimes express more than our request. In
"supplication" we strengthen prayer and make it effective by a
certain form of persuasion; for instance, we may entreat one to grant a request
for the sake of a father, or of something dearly loved or highly prized. We
entreat God by his Son, his saints, his promises, his name. Thus Solomon says
(Ps 132, 1), "Jehovah, remember for David all his affliction." And
Paul urges (Rom 12, 1), "I beseech you therefore, brethren, by the mercies
of God"; and again (2 Cor 10, 1), "I . . . entreat you by the
meekness and gentleness of Christ." "Petitioning" is stating
what we have at heart, naming the desire we express in prayer and supplication.
In the Lord's Prayer are seven petitions, beside prayer proper. Christ says (Mt
7, 7-8): "Ask, and it shall be given you; seek, and ye shall find; knock,
and it shall be opened unto you: for every one that asketh receiveth; and he
that seeketh findeth; and to him that knocketh it shall be opened." In
"thanksgiving" we recount blessings received and thus strengthen our
confidence and enable ourselves to wait trustingly for what we pray.
32. Prayer is made vigorous by petitioning; urgent by
supplication; by thanksgiving, pleasing and acceptable. Strength and
acceptability combine to prevail and secure the petition. This, we see, is the
manner of prayer practiced by the Church; and the holy fathers in the Old
Testament always offered supplication and thanks in their prayers. The Lord's
Prayer opens with praise and thanksgiving and the acknowledgment of God as a
Father; it earnestly presses toward him through filial love and a recognition
of fatherly tenderness. For supplication, this prayer is unequaled. Hence it is
the sublimest and the noblest prayer ever uttered.
33. These words of Paul beautifully spiritualize and
explain the mystery of the golden censer whereof Moses has written much in the
Old Testament, detailing how the priests should burn incense in the temple. We
are all priests, and our prayers are the censer. The first is the golden
vessel, which signifies the precious words of prayer; such as the language of
the Lord's Prayer, the psalms, and like written prayers. Always in the
Scriptures the words are represented by the vessel; for words are a medium for
containing and conveying thought, just as the vessel serves to contain wine,
water, coals or anything else. Similarly, the golden cup of
34. The live coals in the censer stand for
thanksgiving, for enumerated benefits in prayer. That coals signify benefits
Paul implies where, quoting Solomon's injunction in Proverbs 25, 21-22, which
the apostle cites (Rom 12, 20): "If thine enemy hunger, feed him; if he
thirst, give him to drink; for in so doing thou shalt heap coals of fire upon
his head." Burning coals of fire, the benefits are, and powerful to take
captive and enkindle the heart. The Law forbad to take coals from any place but
the altar; accordingly, we must not in prayer urge our own works and merits, as
did the pharisee in the Gospel (Lk 18, 11-12), but acknowledge the benefits in
Christ. He is the altar upon whom we are offered. By this benefit we render
thanks and pray. Paul says (Col 3, 17), "Do all in the name of the Lord
Jesus, giving thanks to God the Father through him." God cannot permit us
to regard anything but our altar Christ. Thus he teaches, where it is recorded
(Lev 10) that Nadab and Abihu, sons of Aaron, were devoured by fire before the
altar because they took coals for the censer from elsewhere than that place of
sacred offering.
35. The petition whereby prayer is made complete is
typified by the smoke ascending at the laying of the thyme the incense-upon
the coals. Paul's exhortation, "Let your requests be made known unto
God," recognizes and explains the symbol of the smoke rising from the
censer. His meaning is: "If you would offer a sweet savor of incense to
God, express your petition in supplication and thanksgiving. This is the
precious, sweet incense recognized by God, ascending as straight before him as
a taper and a rod. Such prayer
penetrates heaven. Grateful recognition of God's benefits induces us to pray
voluntarily and fervently, naturally and with delight; just as the coals of
fire make strong the volume of smoke. If there be not first the coals to
generate heat, if there be not gratitude for benefits to enkindle fervor,
prayer will be sluggish; it will be cold and dull.
36. But what is meant by "making known" our
prayers to God when he knows them even before we begin, in fact, comes to us first
and induces us to pray? I answer, Paul uses this expression by way of teaching
us how to really and truly pray not to pray vainly or at a venture as do they
who are indifferent whether God hears them or not, who are ever uncertain of
being heard, yes, are inclined to think they will not be heard. That is not
praying; it is not petitioning. It is tempting and mocking God. Should one
entreat me for a penny and I knew he did not believe, did not have a thought,
that I would give it him, I would not be disposed to hear him. I would conclude
he was either mocking me or was not in earnest. How much less will God hear
mere noise! True prayer is the "making known" of our desires to God.
In other words, we must not doubt that God hears us; that our prayer reaches
him; that our requests assuredly shall be granted. If we do not believe we are
heard, that our prayer reaches God, undoubtedly it will not reach him. As we
believe, so will it be.
The
ascending smoke is but our faith when we believe our appeal reaches God and is
heard. Paul's words hint at the frequent claims of the psalms: "My cry
before him came into his ears." Ps 18, 6. "Let my prayer be set forth
. . . before thee." Ps 141-2. Relative to this topic, Christ says,
"All things, whatsoever ye shall ask in prayer, believing, ye shall
receive." Mt 21, 22. See also Mk 11, 24. And James counsels (ch 1, 6-7):
"But let him ask in faith, nothing doubting; for he that doubteth . . .
let not that man think that he shall receive anything of the Lord."
37. Easily, then, we recognize the bawling in the
cloisters and cathedrals all over the world as mere mockery, a tempting of God.
Prayer of that sort is well enough made known to men, considering the constant
loud outcry and bellowing of them who offer it. But to God it is unknown. It
fails to reach him because the offerers do not believe, or at least are
uncertain, that it will. As they believe, so is it. Time indeed it is for such
mockery and tempting of God to be rejected and the mock-houses, as Amos calls
them in the seventh chapter, to be exterminated. Oh, if we would but pray
aright, what could we not accomplish! As it is, we pray much and obtain
nothing; for our prayers never reach God. Woe to unbelief and distrust!
"And the
peace of God, which passeth all understanding, shall guard your hearts and your
thoughts in Christ Jesus."
38. Note the beautiful logic and order of Paul's
teaching. The Christian is first to rejoice in God through faith and then show
forbearance or kindness, to men. Should he ask, "How can I?" Paul
answers, "The Lord is at hand." "But how if I be persecuted and
robbed?." Paul's reply is, "In nothing be anxious. Pray to God. Let
him care." "But meanwhile I shall become weary and desolate."
"Not so; the peace of God shall keep you.'' Let us now consider the last
thought.
39. By the phrase, "the peace of God," we
must understand, not that calm and satisfied peace wherein God himself dwells,
but the peace and contentment he produces in our hearts. It is called the
"peace of God" in the same sense that the message of God which we
hear and believe and speak is styled "the Word of God." This peace is
the gift of God, and is called the "peace of God" because, having it,
we are at peace with him even if we are displeased with men.
40. This peace of God is beyond the power of mind and
reason to comprehend. Understand, however, it is not beyond man's power to
experience to be sensible of. Peace with God must be felt in the heart and
conscience. How else could our "hearts and minds" be preserved
"through Christ Jesus"? To illustrate the difference between the
peace of God and the peace comprehensible by reason: They who know nothing of
fleeing to God in prayer, when overtaken by tribulation and adversity and when
filled with care and anxiety proceed to seek that peace alone which reason
apprehends and which reason can secure. But reason apprehends no peace apart
from a removal of the evil. Such a peace does not transcend the comprehension
of reason; it is compatible with reason. They who pray not, rage and strive
under the guidance of reason until they obtain a certain peace by fraudulent or
forcible removal of the evil. just as the wounded seeks to be healed. But they
who rejoice in God, finding their peace in him, are contented. They calmly
endure tribulation, not desiring what reason dictates as peace removal of the
evil. Standing firm, they await the inner strength wrought by faith. It is not
theirs to inquire whether the evil will be short or long in duration, whether
temporal or eternal; they give themselves no concern on this point, but ever
leave it to God's regulation. They are not anxious to know when, how, where or
by whom termination of the evil is to come. In return, God affords them grace
and removes their evils, bestowing blessings beyond their expectations, or even
desires.
41. This, mark you, is the peace of the cross, the
peace of God, peace of conscience, Christian peace, which gives us even
external calm, which makes us satisfied with all men and unwilling to disturb
any. Reason cannot understand how there can be pleasure in crosses, and peace
in disquietude; it cannot find these. Such peace is the work of God, and none
can understand it until it has been experienced. Relative to this topic, it is
said in the epistle for the second Sunday in Advent: "The God of hope fill
you with all joy and peace in believing." What the apostle there terms
"peace in believing" he here calls "peace of God."
42. In this verse Paul implies that for him who
rejoices in God and exercises forbearance in his life, the devil will raise up
a cross calculated forcibly to turn his heart from that way. The Christian
should therefore be well fortified, placing his peace beyond the devil's reach
in God. Let him not be anxious to rid himself of what the devil has forced
upon him. Let him suffer Satan's wantonness until God's coming shall
exterminate it. Thus will the Christian's heart, mind and affection be guarded
and preserved in peace. His patience could not long endure did not his heart
exist above its conditions, in a higher peace were it not satisfied it has
peace with God.
43. "Heart" and "mind" here must
not be supposed to mean human will and understanding. We are to take Paul's
explanation heart and mind in Christ Jesus; in other words, the will and
understanding resultant in Christ, from Christ and under Christ. Faith and love
are meant faith and love in all their
operations, in all their inclinations toward God and men. The reference is
simply to a disposition to trust and love God sincerely, and a willingness of
heart and mind to serve God and man to the utmost. The devil seeks to prevent
this state by terror, by revealing death and by every sort of misfortune; and
by setting up human devices to induce the heart to seek comfort and help in its
own counsels and in man. Thus led astray, the heart falls from trust in God to
a dependence upon itself.
44. Briefly, this text is a lesson in Christian
living, in the attitude of the Christian toward God and man. It teaches us to
let God be everything to us, and to treat all men alike, to conduct ourselves
toward men as does God toward us, receiving from him and giving to them. It may
be summed up in the words "faith" and "love."
1. With many words the Evangelist describes and
magnifies the testimony of John. Although it would have been sufficient if he
had written of him, "He confessed," he repeats it and says, "He
confessed and denied not." This was surely done in order to extol the
beautiful constancy of John in a sore trial, when he was tempted to a flagrant
denial of the truth. And now consider the particular circumstances.
2. First, there are sent to him not servants or
ordinary citizens, but priests and Levites from the highest and noblest class,
who were Pharisees, that is to say, the leaders of the people. Surely a
distinguished embassy for a common man, who might justly have felt proud of
such an honor, for the favor of lords and princes is highly esteemed in this
world.
3. Secondly, they sent to him not common people, but
citizens of
4. Thirdly, they do not offer him a present, nor ordinary
glory, but the highest glory of all, the kingdom and all authority, being ready
to accept him as the Christ. Surely a mighty and sweet temptation! For, had he
not perceived that they wished to regard him as the Christ, he would not have
said, "I am not the Christ." And Luke, 3,15-16, also writes that,
when everybody thought he was the Christ, John spoke, "I am not he who you
think I am, but I am being sent before him."
5. Fourthly, when he would not accept this honor they
tried him with another, and were ready to take him for Elijah. For they had a
prophecy in the last chapter of the prophet Malachi, where God says:
"Behold, I will send you Elijah the prophet, before the coming of the
great and dreadful day of the Lord; and he shall turn the heart of the fathers
to the children, and the heart of the children to the fathers, lest I come and
smite the earth with a curse."
6. Fifthly, seeing that he would not be Elijah, they
go on tempting him and offer him the homage due to an ordinary prophet, for
since Malachi they had not had a prophet. John, however, remains firm and
unshaken, although tried by the offer of so much honor.
7. Sixthly and lastly, not knowing of any more honors,
they left him to choose, as to who or what he wished to be regarded, for they
greatly desired to do him homage. But John will have none of this honor, and
gives only this for an answer, that he is a voice calling to them and to
everybody. This they do not heed. - What all this means we shall hear later on.
Let us now examine the text.
"And
this is the witness of John, when the Jews sent unto him from
8. They sent to him, why did they not come themselves?
John had come to preach repentance to the entire Jewish people. This preaching
of John they did not heed; it is clear therefore, that they did not send to him
with good and pure intentions, offering him such honor. Neither did they truly
believe him to be the Christ, or Elijah, or a prophet; otherwise they would
have come themselves to be baptized, as did the others. What then did they seek
of him? Christ explains this, John 5, 33-35, "Ye have sent unto John, and
he hath borne witness unto the truth. He was the lamp that burneth and shineth,
and ye were willing to rejoice for a season in his light." From these
words it is clear they looked for their own honor in John, desiring to make use
of his light," his illustrious and famous name, in order to adorn
themselves before the people. For if John bad joined them and accepted their
proffered honor, they also would have become great and glorious before all the
people, as being worthy of the friendship and reverence of so holy and great a
man. But would not hereby all their avarice, tyranny, and rascality have been
confirmed and declared holy and worthy? Thus John, with all his holiness, would
have become a sponsor for vice; and the coming of Christ would justly have been
regarded with suspicion, as being opposed to the doings of the priests and
tyrants, with whom John, this great and holy man, would have taken sides.
9. Thus we see what rascality they practice and how
they tempt John to betray Christ and become a Judas Iscariot, in order that he
might confirm their injustice and they might share his honor and popularity.
What cunning fellows they are, thus to fish for John's honor! They offer him an
apple for a kingdom, and would exchange counters for dollars. But he remained
firm as a rock, as is shown by the statement:
"And he confessed,
and denied not; and he confessed, I am not the Christ."
10. John's confession comprises two things: First, his
confessing, and secondly, his not denying. His confessing is his declaration
about Christ, when he says, "I am not the Christ." To this belongs
also that he confesses to be neither Elijah nor a prophet. His not denying is
declaration of what he really is, when he calls himself a voice in the
wilderness, preparing the way of the Lord. Thus his confession is free and
open, declaring not only what he is, but also what he is not. For if some one
declares what he is not, such a confession is still obscure and incomplete,
since one cannot know what is really to be thought of him. But here John openly
says, what is to be thought of him, and what not, this giving the people a
certain assurance in confessing that he is not the Christ, and not denying that
he is the voice preparing his advent.
11. Yet someone might say, The Evangelist contradicts
himself in calling it a confession when John declares himself not to be Christ,
whereas this is rather a denial, for he denies that he is Christ. To say,
"Nay" is to deny, and the Jews wish him to confess that he is Christ,
which he denies; yet the Evangelist says that he confessed. And again, it is
rather a confession when he says, "I am the voice it the wilderness."
But the Evangelist 'considers this matter and describes it as it is before God,
and not as the words sound and appear to men. For the Jews desired him to deny
Christ, and not to confess what he really was. But since he confesses what he
is and firmly insists upon what he is not, his act is before God a precious
confession and not a denial.
"And
they asked him, what then? Art thou Elijah? And he saith, `I am not:'"
12. The Jews, as said above, had the prophecy
concerning Elijah, that he was to come before the day of the Lord, Mal. 4, 5.
It is therefore also among Christians a current belief that Elijah is to come
before the last day. Some add Enoch, others
13. In the first place, all depends upon whether the
prophet Malachi speaks of the second coming of the Lord on the last day, or of
his first coming into flesh and through the Gospel. If he speaks of the last
day, then we have certainly yet to expect Elijah; for God cannot lie. The
coming of Enoch and
14. I am of the opinion that Malachi spoke of no other
Elijah than John, and that Elijah the Tishbite, who went tip to heaven with the
chariot of fire, is no more to be expected.
To
this opinion I am forced first and foremost by the words of the angel Gabriel,
Luke 1, 17, who says to John's father, Zacharias: "And he shall go before
his face in the spirit and power of Elijah, to turn the hearts of the fathers
to the children, and the disobedient to walk in the wisdom of the just."
With these words the angel manifestly refers to the prophecy of Malachi,
adducing even the words of the prophet, who also says that Elijah is to turn
the hearts of fathers to children, - as cited above. Now then, if Malachi had
meant another Elijah, the angel doubtless would not have applied these words to
John.
15. In the second place, the Jews themselves of old
understood Malachi to speak of Christ's coming into the flesh. Therefore they
here ask John whether he is Elijah, who is to come before the Christ. But they
erred in thinking of the original and bodily Elijah. For the purport of the
text is indeed that Elijah is to come beforehand, but not that same Elijah. We do
not read, Elijah the Tishbite is to come, as the Bible calls him in 1 Kings 17,
1 and 2 Kings 1, 3. 8, but merely Elijah, a prophet. This Gabriel, Luke 1, 17,
explains as meaning, "In the spirit and power of Elijah," saying, as
it were, He will be a real Elijah. Just as we now say of one who has another's
manner and carriage, He is a true X.; as I may say
e.g., The Pope is a real Caiaphas; John was a real
16. Yet would I not trust the interpretation of the
Jews alone, were it not confirmed by Christ, Math. 10, 10ff. When, on
17. Now there is no other prophecy concerning Elijah's
coming but this one of Malachi, and Christ himself applies it to John. Thus it
has no force if someone were to object, Christ says that Elijah is to come
first and restore all things, for Christ interprets his own words by saying,
"But I tell you that Elijah is come" etc. He means to say, It is
right and true what you have heard about Elijah, that he is to come first and
restore all things; thus it is written and thus it must come to pass. But they
do not know of which Elijah this is said, for he is come already. With these
words, therefore, Christ confirms the Scriptures and the interpretation
concerning the coming Elijah, but he rejects the false interpretation
concerning an Elijah other than John.
18. Most strongly, however, does Christ assert, Math.
11, 13ff., that no other Elijah is coming. He says, "All the prophets and
the law prophesied until John. And if you will receive it, this is Elijah, that
is to come. He that hath ears to hear, let him hear." Here it is made
clear that but one Elijah was to come. Had there been another he would not have
said, "John is Elijah who was to come," but he would have had to say,
"John is one of the Elijahs," or simply, "He is Elijah."
But by 'calling John that Elijah whom everybody expects, who, doubtless, was
announced to come, he makes it sufficiently clear that the prophecy of Malachi
is fulfilled in John, and that after this no other Elijah is to be expected.
19. We insist, therefore, that the Gospel, through
which Christ has come into all the world, is the last message before the day of
judgment; before this message and advent of Christ John came and prepared the
way. And although all the prophets and the law prophesy until John, it is not
allowed to apply them, neglecting John, to another Elijah who is yet to come.
Thus also the prophecy of Malachi must fit the times of John. He carries the
line of the prophets down to John's times and permits no one to pass by. And
so we conclude with certainty that no other Elijah is to come, and that the
Gospel will endure unto the end of the world.
"Art thou
the prophet? And he answered, no."
20. Some think the Jews here asked concerning that
prophet of whom Moses writes in Deut. 18, 15: "The Lord thy God will raise
up unto thee a prophet from the midst of thee, of thy brethren, like unto me,
etc." But this passage St. Peter in Acts 3, 22 and St. Stephen in Acts 7,
37 apply to Christ himself, which is the correct interpretation. The Jews also
certainly held this prophet in equal esteem with Moses, above Elijah, and
therefore understood him to be Christ. They asked John whether he was an
ordinary prophet, like the others, since he was neither Christ nor Elijah. For
they had had no prophet since the days of Malachi, who was the last and
concluded the Old Testament with the above mentioned prophecy concerning the
coming of Elijah. John therefore is the nearest to and first after Malachi, who
in finishing his book points to him. - The Jews then asked whether he was one
of the prophets. Christ likewise says of him, Math. 11, 9: "Wherefore went
ye out? To see a prophet? Yea, I say unto you, and much more than a
prophet." And Matthew says in 21, 26, "All hold John as a
prophet."
21. Now the question arises, Did John really confess
the truth when he denied that he was Elijah or a prophet, whereas Christ
himself called him Elijah and more than a prophet? He himself knew that he had
come in the spirit and power of Elijah, and that the Scriptures called him
Elijah. To say, therefore, that he did not consider himself a prophet because
he was more than a prophet, is disgraceful and makes him an empty boaster. The
truth of the matter is, that he simply and in a straightforward manner
confessed the truth, namely, that he was not that Elijah about whom they asked,
nor a prophet. For the prophets commonly led and taught the people, who sought
advice and help from them. Such a one John was not and would not be, for the
Lord was present, whom they were to follow and adhere to. He did not desire to
draw the people to himself, but to lead them to Christ, which was needful
before Christ himself came.
A
prophet foretells the coming of Christ. John, however, shows him present, which
is not a prophet's task. Just so a priest in the bishop's presence would direct
the people away from himself to the bishop, saying, "I am not priest; yonder
is your priest"; but in the bishop's absence he would rule the people in
the place of the bishop.
22. John likewise directs the people away from himself
to Christ. And although this is a higher and greater office than that of a
prophet, yet it is not so on account of his merit, but on account of the
presence of his Master. And in praising John for being more than a prophet, not
his worthiness but that of his Master, who is present, is extolled. For it is
customary for a servant to receive greater honor and reverence in the absence
of his master than in his presence.
23. Even so the rank of a prophet is higher than that
of John, although his office is greater and more immediate. For a prophet rules
and leads the people, and they adhere to him; but John does no more than direct
them away from himself to Christ, the present Master. Therefore, in the
simplest and most straightforward manner, he denied being a prophet, although
abounding in all the qualities of a prophet. This he did for the sake of the
people, in order that they might not accept his testimony as the foretelling of
a prophet and expect Christ in other, future times, but that they might
recognize him as a forerunner and guide, and follow his guidance to the Lord,
who was present. Witness the following words of the text:
"They
said therefore unto him, Who art thou? that we, may give an answer to them that
sent us. What sayest thou of thyself ? He said, I am the voice of one crying in
the wilderness, Make straight the way of the Lord, as said Isaiah the
prophet."
24. This is the second part of his confession, in
which he declares what he is, after having denied that he was Christ, or
Elijah, or a prophet. As though he were to say, Your salvation is much too near
for a prophet to be required. Do not strain your eyes so far out into the
future, for the Lord of all the prophets is himself here, so that no prophet is
needed.
The
Lord is coming this way, whose forerunner I am; he is treading on my heels. I
am not prophesying of him as a seer, but crying as a courier, to make room for
him as he walks along. I do not say, as the prophets, "Behold, he is to
come"; but I say, "Behold, he is coming, he is here. I am not
bringing word about him, but pointing to him with my finger. Did not Isaiah
long ago foretell that such a crying to make room for the Lord should go before
him? Such I am, and not a prophet. Therefore, step aside and make room, permit
the Lord himself to walk among you bodily, and do not look for any more
prophecies about him."
25. Now this is the answer which no learned, wise, and
holy men can bear; therefore John must surely be a heretic and be possessed of
the devil. Only sinners and fools think him a holy, pious man, listen to his
crying and make room for the Lord, removing whatsoever obstructs his way. The
others, however, throw logs, stones and dirt in his way, aye, they even kill
both the Lord and his forerunner for presuming to say such things to him. And
why? John tells them to prepare the way of the Lord. That is to say, they have not
the Lord nor his way in them. What have they then? Where the Lord is not, nor
his way, there must be man's own way, the devil, and all that is evil. judge
then, whether those holy wise people are not justly incensed at John, condemn
his word, and finally slay both him and his Master! Shall he presume to hand
such holy people over to the devil, and denounce all their doings as false,
wicked and damnable, claiming that their ways are not the Lord's ways, that
they must first of all prepare the Lord's ways, and that they have lived all
their holy lives in vain?
26. Yet, if he quietly wrote it on a tablet, they
might still hear it in patience. But he gives utterance to it, yea, he cries it
aloud, and that not in a corner, but openly under the sky, in the wilderness,
before all the world, utterly disgracing before everybody those saints with all
their doings and discrediting them with all the people. Thus they lose all
honor and profit which their holy life formerly brought them. This certainly
such pious men cannot bear, but for God's and justice's sake they cannot damn
that false doctrine, in order that the poor people may not be misled and the
service of God be not corrupted; aye, finally, they will have to kill John and
his Master, to serve and obey God the Father.
27. This, then, is the preparation of Christ's way and
John's proper office. He is to humble all the world, and proclaim that they are
all sinners - lost, damned, poor, miserable, pitiable people; that there is no
life, work, or rank however holy, beautiful and good it may appear, but is
damnable unless Christ our God dwell therein, unless he work, walk, live, be
and do everything through faith in him; in short, that they all need Christ and
should anxiously strive to share his grace.
Behold,
where this is practiced, namely, that all man's work
and life is as nothing, there you have the true crying of John in the
wilderness and the pure and clear truth of Christianity, as
28. Now here are found two kinds of people: some
believe the crying of John and confess it to be what he says. These are the
people to whom the Lord comes, in them his way is prepared and made even, as
St. Peter says in 1 Pet. 5, 5: "God giveth grace to the humble"; and
the Lord himself says in Luke 18,14: "He that humbleth himself shall be
exalted." You must here diligently learn, and understand spiritually what
the way of the Lord is, how it is prepared, and what prevents him from finding
room in us. The way of the Lord, as you have heard, is that he does all things
within you, so that all our works are not ours but his, which comes by faith.
29. This, however, is not possible if you desire
worthily to prepare yourself by praying, fasting, self-mortification, and your
own works, as is now generally and foolishly taught during the time of Advent.
A spiritual preparation is meant, consisting in a thoroughgoing knowledge and
confession of your being unfit, a sinner, poor, damned, and miserable, with
all the works you may perform. The more a heart is
thus minded, the better it prepares the way of the Lord, although meanwhile
possibly drinking fine wines, walking on roses, and not praying a word.
30. The hindrance, however, which obstructs the Lord's
way, is formed not only in the coarse and palpable sin of adultery, wrath, haughtiness,
avarice, etc., but rather in spiritual conceit and pharisaical pride, which
thinks highly of its own life and good works, feels secure, does not condemn
itself, and would remain uncondemned by another.
Such,
then, is the other class of men, namely, those that do not believe the crying
of John, but call it the devil's, since it forbids good works and condemns the
service of God, as they say. These are the people to whom most of all and most
urgently it is said, "Prepare the way of the Lord," and who least of
all accept it.
31. Therefore John speaks to them with cutting words
in Luke 3,7-8: "Ye offspring of vipers, who warned you to flee from the
wrath to come? Bring forth therefore fruits worthy of repentance." But, as
said above, the more just people are urged to prepare the Lord's way, the more
they obstruct it and the more unreasonable they become. They will not be told
that their doings are not the Lord's, and finally, to the glory and honor of
God, they annihilate the truth and the word of John, himself and his Master to
boot.
32. Judge, then, whether it was not a mighty
confession on the part of John, when he dared to open his mouth and proclaim
that he was not Christ, but a voice to which they did not like to listen,
chiding the great teachers and leaders of the people for not doing that which
was right and the Lord's pleasure. And as it went with John, so it still goes,
from the beginning of the world unto the end. For such conceited piety will not
be told that it must first and foremost prepare the way of the Lord, imagining
itself to sit in God's lap and desiring to be petted and flattered by having
long ago finished the way, before God even thought of finding a way for them -
those precious saints! The pope and his followers likewise have condemned the
crying of John to prepare the Lord's way. Aye, it is an intolerable crying -
except to poor, penitent sinners with aggrieved consciences, for whom it is the
best of cordials.
33. But isn't it a perverse and strange manner of
speaking to say, "I am the voice of one crying"? How can a man be a
voice? He ought to have said, I am one crying with a voice! - But that it
speaking according to the manner of the Scriptures. In Ex. 4,16 God spoke to
Moses: "Aaron shall be to thee a mouth." And in Job 29,15 we read:
"I was eyes to the blind, and feet was I to the lame." Similarly we
say of a man that gold is his heart and money his life.
So
here, "I am the voice of one crying" means: I am one who cries, and
have received my name from my office; even as Aaron is called a mouth because
of his speaking, I am a voice because of my crying. And that which in Hebrew
reads vox clamantis, the voice of one crying, would be translated into Latin:
vox clamans, a crying voice. Thus
And they had been sent from the Pharisees. And they asked
him, and said unto him: Why then baptizest thou if thou be not the Christ, nor
Elijah, neither the prophet? John answered them, saying I baptize with water;
in the midst of you standeth one whom ye know not, even he that cometh after me
is preferred before me, the latchet of whose shoes I am not worthy to unloose.
34. It seems as though the Evangelist had omitted
something in these words, and as if John's complete answer ought to be: "I
baptize with water; but be has come among you who baptizes with fire".
Thus Luke (3, 16) says: 'I baptize you with water: but be shall baptize you
with fire." And in Acts 1, 5 we read, "John baptized with water, but
ye shall be baptized with the Holy Ghost." But, although he here says
nothing of this other baptism, be sufficiently indicates that there is to be
another baptism, since he speaks of another who is coming after him and who,
undoubtedly, will not baptize with water.
35. Now begins the second onset, whereby John was
tried on the other side. For not being able to move him by allurements they
attack him with threats. And here is uncovered their false humility,
manifesting itself as pride and haughtiness. The same they would have done had
John followed them, after they had had enough of him. Learn therefore here to
be on your guard against men, particularly when they feign to be gentle and kind;
as Christ says. Math. 10, 16-47: "Beware of men, be wise as serpents, and
harmless as doves." That is to say, Do not trust those that are smooth,
and do no evil to your enemies.
36. Behold, these Pharisees, who professed their
willingness to accept John as the Christ, veer around when things turn out as
they desired, and censure John's baptism. They say, as it were, "Since you
are not Christ, nor Elijah, nor a prophet, you are to know that we are your
superiors according to the law of Moses and you are therefore to conduct
yourself as our subordinate. You are not to act independently, without our
command, our knowledge and without our permission. Who has given you power to
introduce something new among our people with your baptizing? You are bringing yourself
into trouble with your criminal disobedience".
37. John however, as he had despised their hypocrisy,
likewise scorns their threats, remains firm, and confesses Christ as before.
Moreover he boldly attacks them and charges them with ignorance, saying, as it
were: "I have no authority from you to baptize with water. But what of
that? There is another from whom I have power; him you do not know, but he is
amply sufficient for me. If you knew him, or wished to know him, you would not
ask whence I have power to baptize, but you would come to be baptized
yourselves. For he is so much greater than I, that I am not worthy to unloose
his shoes' latchet.
38. John's words, "He it is who, coming after me,
is preferred before me," three times quoted by the Evangelist in this
chapter, have been misinterpreted and obscured by some who referred them to
Christ's divine and eternal birth, as though John meant to say that Christ had
been born before him in eternity. But what is remarkable is the fact that he
was born before John in eternity, seeing that he was born before the world and
all other things? Thus he was also to come not only after him, but after all
things, since he is the first and the last (Rev. 1, 11). Therefore, his past
and his future agree. John's words are clear and simple, referring to Christ
when he already was a man. The words "He will come after me" cannot
be taken to mean that he would be born after him; John like Christ, was at that
time about thirty years old.
39. These words then evidently apply to his preaching.
He means to say: "I have come - that is, I have begun to preach but I
shall soon stop, and another will come and preach after me." Thus St. Luke
says, Acts 1, 22, that Christ began from the baptism of John; and, Luke 3, 23,
that Jesus was thirty years old when he began. And Math. 11, 3: "Art thou
he that should come," that is, he who should begin to preach; for Christ's
office does not begin till after his baptism, at which his father had
acknowledged and glorified him. Then also began the New Testament and the time
of grace, not at the birth of Christ, as he himself says,
40. So we see what he means by saying, "He will
come after me." But the meaning of the words, "He is preferred before
me; he was before me," is not yet clear, some referring them to Christ's
eternal birth. We maintain in all simplicity that those words also were spoken
concerning their preaching. Thus the meaning is: "Although he is not yet
preaching, but is coming after me, and I am preaching before him: nevertheless
he is already at hand, and so close by that, before I began to preach, he has
already been there and has been appointed to preach. The words "before
me" therefore point to John's office, and not to his person. Thus,
"he has been before my preaching and baptism for about thirty years; but
he has not yet come, and has not yet begun. John thereby indicates his office,
namely, that he is not a prophet foretelling the coming of Christ, but one who
precedes him who is already present, who is so near that he has already been in
existence so many years before his beginning and coming.
41. Therefore he also says: "In the midst of you
standeth one whom ye know not." He means to say: "Do not permit your
eyes to wander off into future ages. He of whom the prophets speak has been
among you in the Jewish nation for well nigh thirty years. Take care and do not
miss him. You do not know him, therefore I have come to point him out to
you." The words, "In the midst of you standeth one," are spoken
after the manner of the Scriptures, which say, A prophet will arise or stand
up. Thus Math. 24, 24, "There shall arise false prophets." Deut.
18,15 God says, "The Lord thy God will raise up unto thee a prophet."
John now wishes to show that this "raising tip, arising, standing,"
etc. was fulfilled in Christ, who was already standing among them, as God had
prophesied; the people however knew him not.
42. This then is the other office of John and of every
preacher of the Gospel, not alone to make all the world sinners, as we have
heard above (§24ff.); but also to give comfort and show how we may get rid of
our sins; this he does in pointing to him who is to come. Hereby he directs us
to Christ, who is to redeem us from our sins, if we accept him in true faith.
The first office says: "You are all sinners, and are wanting in the way of
the Lord." When we believe this, the other office follows and says;
"Listen, and accept Christ, believe in him, he will free you of your
sins." If we believe this, we have it. Of this we shall say more anon.
These things were done in
43. So diligently does the Evangelist record the
testimony of John, that he also mentions the places where it happened.
The confession of Christ is greatly dependent on testimony, and there are many
difficulties in the way. Undoubtedly, however, he wished to allude to some
spiritual mystery of which we shall now speak.
II. THE SPIRITUAL MEANING OF THIS GOSPEL STORY.
44. This is the sum and substance of it: In this
Gospel is pictured the preacher's office of the New
Testament, what it is, what it does, and what happens to it.
45. First, it is the voice of one calling, not a piece
of writing. The Law and the Old Testament are dead writings, put into books,
and the Gospel is to be a living voice. Therefore John is an image, and a type,
and also a pioneer, the first of all preachers of the Gospel. He writes
nothing, but calls out everything with his living voice.
46. Secondly, the Old Testament or the Law was preached among the tents at
47. Thirdly, it is a calling, clear and loud voice,
that is to say, one that speaks boldly and undauntedly and fears no one,
neither death, hell, life nor the world, neither devil, man, honor, disgrace
nor any creature. Thus Isaiah says in 40, 6ff: "The voice of one saying, cry.
And one said, What shall I cry? All flesh is grass, and all the goodliness
thereof is as the flower of the field. The grass withereth, the flower fadeth,
but the word of our God shall stand forever." And
further: "0 thou that tellest good tidings to
48. Fourthly, John's raiment is of camel's hair and
has a leather girdle (Mat. 3, 4). This means the strict and chaste life of
preachers, but above all it points to the manner of the preachers of the
Gospel. It is a voice not given to soft phrases, neither does it deal in
hypocrisy and flattery. It is a sermon of the cross, a hard, rough sharp speech
for the natural man, and girds the loins for spiritual and bodily chastity.
This is taken from the life and words of the patriarchs of old, who like camels
have borne the burden of the Law and of the cross. "He eats locusts and
wild honey." This means those that accept the Gospel, namely, the humble
sinners, who take the Gospel unto and into themselves.
49. Fifthly, John is on the other side of the
50. Sixthly, here begins the dispute between true and
false preachers. The Pharisees cannot bear to hear John's voice, they despise
his teaching and baptism, and remain obdurate in their doings and teachings. On
account of the people however they pretend to think highly of him. But because
he opposes their will, he must be possessed of the devil, they say, and finally
he must be beheaded by Herod. So it is now and so it has always been. No false
teacher wishes it to be said of him that he preaches without or against the
Gospel, but on the contrary that he thinks highly of it and believes in it.
Nevertheless be does violence to it, making it conform to his meaning. This the
Gospel cannot permit, for it stands firm and never lies. Then it is reviled as
heresy and error, aye as a devilish doctrine. And finally they apply violence
prohibiting it and striking off its head so that it may nowhere be preached or
heard. This was done by the pope in the case of John Huss.
51. Thus he is a truly Christian preacher who preaches
nothing but that which John proclaimed, and firmly insists upon it.
First,
he must preach the Law so that the people may learn what great things God
demands of us; of these we cannot perform any because of the impotence of our
nature which has been corrupted by Adam's fall. Then comes
the baptism in
52. Furthermore, when the first teaching, that of the
Law, and baptism are over and man, humiliated by the knowledge of himself, is
forced to despair of himself and his powers; then begins the second part of
John's teaching, in which he directs the people from himself to Christ and
says: "Behold the Lamb of God that takes upon itself the sin of the
world." By this he means to say: "First I have, by my teaching, made
you all sinners, have condemned your works and told you to despair of yourselves.
But in order that you may not also despair of God, behold, I will show you how
to get rid of your sins and obtain salvation. Not that you can strip off your
sins or make yourselves pious through your works; another man is needed for
this; nor can I do it, I can point him out, however. It is Jesus Christ, the
Lamb of God. He, he, and no one else either in heaven or on earth takes our
sins upon himself. You yourself could not pay for the very smallest of sins. He
alone must take upon himself not alone your sins, but the sins of the world,
and not some sins, but all the sins of the world, be they great or small, many
or few." This then is preaching and, hearing the pure Gospel, and
recognizing the finger of John, who points out to you Christ, the Lamb of God.
53. Now, if you are able to believe that this voice of
John speaks the truth, and if you are able to follow his finger and recognize
the Lamb of God carrying your sin, then you have gained the victory, then you
are a Christian, a master of sin, death, hell, and all things. Then your
conscience will rejoice and become heartily fond of this gentle Lamb of God.
Then will you love, praise, and give thanks to our heavenly Father for this
infinite wealth of his mercy, preached by John and given in Christ. And finally
you will become cheerful and willing to do his divine will, as best you can,
with all your strength. For what lovelier and more comforting message can be
heard than that our sins are not ours any more, that they no more lie on us,
but on the Lamb of God. How can sin condemn such an innocent Lamb? Lying on
him, it must be vanquished and made to be nothing, and likewise death and hell,
being the reward of sin, must be vanquished also. Behold what God our Father
has given us in Christ!
54. Take heed, therefore, take heed, I say, lest you
presume to get rid of the smallest of your sins through your own merit before
God, and lest you rob Christ, the Lamb of God, of his credit. John indeed
demands that we grow better and repent; but that he does not mean us to grow better
of ourselves and to strip off our sins by our own strength, this be declares
powerfully by adding, "Behold the Lamb of God that taketh away the sin of
the world." As we have said above (§29), he means that each one is to know
himself and his need of becoming a better man; yet he is not to look for this
in himself, but in Jesus Christ alone. Now may God our Father according to his
infinite mercy bestow upon us this knowledge of Christ, and may he send into
the world the voice of John, with great numbers of evangelists! Amen.