Martin Luther's Advent Postil










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First Sunday in Advent;

Romans 13:11-14





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 day–the 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.





"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 kingdom of God and his righteousness are dependent upon the particular meat and drink, clothing and couch, of their own choice. They look no farther than at their individual work in this respect, and fancy that in fasting until the brain is disordered, the stomach deranged or the body emaciated, they have done well. Upon this subject Paul says (I Cor 8, 8): "Food will not commend us to God; neither, if we eat not, are we the worse; nor, if we eat, are we the better." Again (Col 2, 18-23): "Let no man rob you of your prize by a voluntary humility and worshipping of the angels . . . which things have indeed a show of wisdom in will-worship, and humility, and severity to the body; but are not of any value against the indulgence of the flesh."


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.






First Sunday in Advent;

Matthew 21:1-9



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 Mount of Olives to indicate that he comes out of pure mercy. For olive oil in the Scriptures signifies the grace of God that soothes and strengthens the soul as oil soothes and strengthens the body.


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 Zion. This is said to the ministry and a new sermon is given them to preach, namely, nothing but what the words following indicate, a right knowledge of Christ. Whoever preaches anything else is a wolf and deceiver. This is one of the verses in which the Gospel is promised of which Paul writes in Rom. 1, 2; for the Gospel is a sermon from Christ, as he is here placed before us, calling for faith in him.


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 Zion." In these words he refers to the other, the true faith. For if he commands that the following words concerning Christ be proclaimed, there must be some one to hear, to receive, and to treasure them in firm faith. He does not say: Tell of the daughter of Zion, as if some one were to believe that she has Christ; but to her you are to say that she is to believe it of herself, and not in any wise doubt that it will be fulfilled as the words declare. That alone can be called Christian faith, which believes without wavering that Christ is the Saviour not only to Peter and to the saints but also to you. Your salvation does not depend on the fact that you believe Christ to be the Saviour of the godly, but that he is a Saviour to you and has become your own.


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 Zion. For it is not possible for those not to be offended in Christ who walk by sight and feeling and do not adhere firmly to the Word.


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 Zion has twofold gifts from Christ. The first is faith and the Holy Spirit in the heart, by which she becomes pure and free from sin. The other is Christ himself, that she may glory in the blessings given by Christ, as though everything Christ is and has were her own, and that she may rely upon Christ as upon her own heritage. Of this St. Paul speaks, Rom. 8, 34: "Christ maketh intercession for us." If he maketh intercession for us he will receive us and we will receive him as our Lord. And I Cor. 1, 30: "Christ was made unto us wisdom from God, and righteousness and sanctification, and redemption." Of the twofold gifts Isaiah speaks in 40, 1-2: "Comfort ye, comfort ye my people, saith your God. Speak ye comfortably to Jerusalem; and cry unto her that her warfare is accomplished, that her iniquity is pardoned, for she hath received of Jehovah's hand double for all her sins."

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 Paradise, and cannot endure the coming of God, the knowing and feeling that God is an enemy of sin and severely punishes it. Hence it flees and is afraid, when God is only mentioned, and is concerned lest he go at it tooth and nail. In order that such delusion and timidity may not pursue us he gives us the comforting promise that this king comes meekly.

            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 Zion; shout, 0 daughter of Jerusalem: behold, thy king cometh unto thee; he is just, and having salvation; lowly, and riding upon an ass, even upon a colt, the foal of an ass." The Evangelist expresses the invitation to joy and exultation briefly in these words: "Tell the daughter of Zion." Further on he leaves out the words: "just and having salvation." Again the prophet says, "he is lowly," the Evangelist, "he is meek." The prophet says: "upon the colt, the foal of an ass," he mentions the last word in the plural number; the Evangelist says: "upon the colt, the foal of an ass that is used for daily and burden-bearing labor." How shall we harmonize these accounts?


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 Mount of Olives. We shall notice that this grace on account of its greatness might be called a mountain of grace, a grace which is not only a drop or handful, but grace abundant and heaped up like a mountain.


32. He mentions the people twice while the Evangelist says only once, daughter of Zion. For it is one people, daughter of Zion and daughter of Jerusalem, namely the people of the same city, who believe in Christ and receive him. As I said before, the Evangelist quotes the Scriptures only briefly and invites us to read them ourselves and find out more there for ourselves. That the Evangelist does not invite to joy like the prophet, but simply says: Tell it to the daughter of Zion, he does it to show how the joy and exultation shall be carried on. None should expect bodily but spiritual joy, a joy that can be gathered alone from the Word by the faith of the heart. From a worldly aspect there was nothing joyful in Christ's entrance, his spiritual advent must be preached and believed; that is, his meekness; this makes man joyful and glad.


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 Jerusalem.

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 Jerusalem. There is no anger or revenge, but he weeps out of tenderness at their impending doom.. None was so bad that he did or wished him harm. His sympathy makes him so kind and full of pity that he thinks not of anger, of haughtiness, of threatening or revenge, but offers boundless compassion and good will. This is what the prophet calls lowly and the Evangelist meek. Blessed he who thus knows Christ in him and believes in him. He cannot be afraid of him, but has a true and comforting confidence in him and entrance to him. He does not try to find fault either, for as he believes, he finds it; these words do not lie nor deceive.


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 St. Paul speaks, Rom. 3, 26: "That he might himself be just, and the justifier of him that hath faith in Jesus." That is, Christ alone is pious before God and he alone makes us pious. Also, Rom. 1, 17: "For therein is revealed a righteousness of God from faith unto faith," that is the godliness of God, namely his grace and mercy, by which he makes us godly before him, is preached in the Gospel. You see in this verse from the prophet that Christ is preached for us unto righteousness, that he comes godly and just, and we become godly and just by faith.


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 St. Paul, Rom. 1, 16: "1 am not ashamed of the Gospel of Christ; for it is the power of God (which works in us and strengthens us) unto salvation to everyone that believeth. For therein is revealed a righteousness of God," as it is written in Hab. 2, 4: "The righteous shall live by his faith." Here you see that he speaks of the righteousness of faith and calls the same the righteousness of God, preached in the Gospel, since the Gospel teaches nothing else but that he who believes has grace and is righteous before God and is saved.

            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 Erfurt? Whom would it help if all the houses were convents and monasteries as splendid as the temple of Solomon? Who is benefitted if you fast for St. Catherine, St. Martin or any other saint? Whom does it benefit, if you are shaved half or wholly, if you wear a gray or a black cap? Of what use were it if all people field mass every hour? What benefit is it if in one church, as at Meissen, they sing day and night Without interruption? Who is better for it, if every church had more silver, pictures and jewelry than the churches of Halle and Wittenberg? It is folly and deception, men's lies invented these things and called them good works; they all pretend they serve God thus and pray for the people and their sins, just as if they helped God with their property or as if his saints were in need of our work. Sticks and stones are not as rude and mad as we are. A tree bears fruit, not for itself, but for the good of man and beast, and these fruits are its good works.


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 Zion and says: "He cometh to thee," and that he comes as a Saviour, just and meek, is all for you, to make you just and blessed. None had asked nor bidden him to come; but he came, he comes of his own free will, out of pure love, to do good and to be useful and helpful.

            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 Zion; shout, 0 daughter of Jerusalem!" This is the righteousness and the salvation for which the Saviour and King comes. These are the good works done for us by which he fulfills the law. Hence the death of the believer in Christ is not death but a sleep, for he neither sees nor tastes death, as is said in Ps. 4, 8: "In peace will I both lay me down and sleep, for thou, Jehovah, alone makest me dwell in safety." Therefore death is also called a sleep in the Scriptures.


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 Zion, that he alone is the just Saviour. In him and through him you will blot out sin and death through faith. Therefore, if anyone teaches you to blot out your own sin by works, beware of him.


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 Zion, who rides upon an ass. He who knows how to treat sin, death and hell, will blot out sin, overcome death, and subdue hell. Do you permit him to perform these works while you serve your neighbor - you will then have a sure testimony of faith in the Saviour who overcame death. So love and good works will blot out your sin for you that you may realize it; as faith blots it out before God where you do not realize it. But more of this later.




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 kingdom of Christ is carried on by the office of preaching. We will consider this point by point.


"And when they drew nigh unto Jerusalem, and came unto Bethphage, unto the Mount of Olives."

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 Jerusalem, where he was now to enter. Thus the Gospel is brought into this world by the apostles shortly before the last day, when Christ will enter with his flock into the eternal Jerusalem.


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 Mount of Olives signifies the great mercy and grace of God, that sent forth the apostles and brought the Gospel to us. Olive oil in Holy Writ signifies the grace and mercy of God, by which the soul and the conscience are comforted and healed, as the oil soothes and softens and heals the wounds and defects of the body. And from what was said above, we learn what unspeakable grace it is that we know and have Christ, the justified Saviour and king. Therefore he does not send into the level plain, nor upon a deserted, rocky mountain, but unto the Mount of Olives, to show to all the world the mercy which prompted him to such grace. There is not simply a drop or handful of it, as formerly, but because of its great abundance it might be called a mountain. The prophet also calls in Ps. 36, 6, such grace God's mountain and says: "Thy righteousness is like the mountains of God," that is, great and abundant, rich and overflowing. This he can understand who considers what it means that Christ bears our sin, and conquers death and hell and does everything for us, that is necessary to our salvation. He does not expect us to do anything for it, but to exercise it towards our neighbor, to know thereby whether we have such faith in Christ or not. Hence the Mount of Olives signifies that the Gospel was not preached nor sent until the time of grace came; from this time on the great grace goes out into the world through the apostles.



"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 St. Paul says in Rom. 3,21: "A righteousness of God has been manifested, being witnessed by the law and the prophets." Thus we see how the apostles introduce the law and the prophets, who prophesied of Christ, so that it might be fulfilled that Moses spoke in Deut. 17, 6 and Christ in Math. 18,16: "At the mouth of two witnesses or three, every word may be established."


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 Jerusalem a village and does not give her name, he does it for the reason that the name Jerusalem has a holy significance. The kingdom of heaven and salvation are the spiritual Jerusalem, that Christ enters. But the apostles were sent into the world amongst their enemies who have no name.


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 St. Paul says, Col. 1, 6: "The Gospel is in all the world bearing fruit." It cannot be otherwise than that where the Gospel is preached there will be some, who accept it and believe. This is the meaning of the mystery that the apostles shall find the ass forthwith and the colt, if they only go. As if he would say: Only go and preach, care not who they are that hear you. I will care for that. The world will be against you, but be not afraid, you will find such as will hear and follow you. You do not know them yet, but I know them; you preach, and leave the rest to me.


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. St. Paul, in Gal. 4, 2, compares the law to guardians and stewards, under whom the young heir is educated in fear and discipline. The law forces with threats that we externally abstain from evil works, from fear of death and hell, although the heart does not become good thereby. Here are, as Luke writes, the masters of the ass and its colt, speaking to the apostles: What, do ye loose the colt? Where the Gospel begins to loose the conscience of its own works, it seems to forbid good works and the keeping of the law. It is the common speech of all the teachers of the law, and of the scribes and doctors, to say: If all our works amount to nothing and if the works done under the law are evil, we will never (to good. You forbid good works and throw away God's law; you heretic, you loose the colt and wish to make bad people free. Then they go to work and forbid to loose the colt and the conscience and to bring it to Christ and say, You must do good works, and keep people tied in bondage to the law.


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 Zion."

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 Jerusalem stoned the prophets, while only a few of the city did it. You say, the Turks killed the Christians, although they killed only a few. Thus Christ rode on the asses, though he rode only on the colt, because the two are compared to a community. What happened to one is expressed as if it happened to all.


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 Jerusalem, for both body and soul must be saved. If, here upon earth, the body is unwilling, not capable of grace and Christ's leading, it must bear the Spirit, upon which Christ rides, who trains it and leads it along by the power of grace, received through Christ. The colt, ridden by Christ, upon which no one ever rode, is the willing spirit, whom no one before could make willing, tame or ready, save Christ by his grace. However, the sack-carrier, the burden-bearer, the old Adam, is the flesh, which goes riderless without Christ; it must for this reason bear the cross and remain a beast of burden.


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 Mount of Olives. This is not incredible, although the Gospels do not report it.


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 St. Paul says in Rom. 1, 16: "The Gospel is the power of God unto salvation to everyone that, believeth;" and as Christ says, "The gates of hell shall not prevail against it." Math. 16, 18. Death, sin, hell and all evil must bend before the divine Word, or only rise, when it sets itself against them.


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 St. Paul in Rom. 1, 16 calls the Gospel "a power of God unto salvation" and "the gates of hell shall not prevail against it," as Christ says in Math. 16, 18.


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 Mark 11, 10, that they said: "Blessed is the kingdom that cometh, the kingdom of our father David: Hosanna in the highest." When some in the churches, read it "Osanna", it is not correct, it should be "Hosanna." They made a woman's name out of it, and her whom they should call Susanna they call Osanna. Susanna is a woman's name and means a rose. Finally, after making a farce out of baptism, the bishops baptize bells and altars, which is a great nonsense, and call the bells Osanna. But away with the blind leaders! We should learn here also to sing Hosanna and Hazelihana to the son of David together with those multitudes, that is, joyfully wish happiness and prosperity to the kingdom of Christ, to holy Christendom, that God may put away all human doctrine and let Christ alone be our king, who governs by his Gospel, and permits us to be his colts! God grant it, Amen.







Second Sunday in Advent

Romans 15:4-13





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 Rome, as we learn from the seventeenth and eighteenth chapters of the Acts of the Apostles. Having properly inculcated the doctrines of faith and of good works all through the epistle, the apostle in conclusion introduces several exhortations to the Romans to preserve harmony in faith and in good works, removing what might be productive of discord and subversive to unity of the Spirit. There are two difficulties which today as in all times strongly militate against the unity of the Spirit, against faith and good works. They must here be carefully noted and described.


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. St. Augustine, commenting on the sixth chapter of Galatians, says: "In nothing is one's religious character so well shown as when, in dealing with the sinful individual, he insists on redemption of the sinner rather than on reproach; on his welfare rather than on reproof." Upon this subject of Christian love, Paul says (Gal 6, 1-2): "Brethren, even if a man be overtaken in any trespass, ye who are spiritual, restore such a one in a spirit of gentleness; looking to thyself, lest thou also be tempted. Bear ye one another's burdens, and so fulfill the law of Christ." In other words: "Neglect not to take upon yourselves the burdens of your neighbor – whatever is hard for him to bear. Seek not to derive advantage from him, but bear his. burdens." To use him for your own advantage is not bearing but being borne. Advantage belongs to the angels in yonder life. At the same time we are to make a distinction between the two classes before mentioned. We are to avoid as heathen those who obstinately attempt to justify their sins and are unwilling to forsake them. For so we are taught in Matthew 18, 17. The doctrine of Christian love is applicable only to them who, though perceiving the wrong, yet stumble through weakness or imperfection. Let us examine the text.






"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 him—since 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 Rome or to fly to heaven on wings. It means to rely upon God with sincere confidence as upon a gracious parent; as the opening of the Lord's Prayer implies. In proportion as we have such confidence of heart, do we come nearer to the Father. Both reason and experience must confess, if the heart trusts in God, the Creator, that all trust in creatures vanishes, whether in saints in heaven or upon earth. Therefore Peter says: "Knowing that ye were redeemed, not with corruptible things, with silver or gold, but with precious blood, as of a lamb without blemish and without spot, even the blood of Christ so that your faith and hope might be in God." 1 Pet 1, 18-21. And Paul says, "Through whom [Christ] also we have had our access by faith into this grace," etc. Rom 5, 2.


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 Israel." Mt 15, 24. it was the peculiar privilege of the Jews to have Christ promised to them, and to be able to await his coming. But to the gentiles was nothing promised, and they awaited nothing. At the same time, Jews and gentiles are on common ground in the fact that, Christ being promised of pure grace, he was given to the gentiles also. After the promise was made to the Jews, the gentiles had just reason to regard the coming Messiah as given to them also.


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.





Second Sunday in Advent,

Luke 21:25-36



Christ's Second Coming: or the Signs of the Day of Judgment; and the Comforts Christians Have From Them



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 Lot; they ate, they drank, they bought, they sold, they planted, they builded; but in the day that Lot went out from Sodom it rained fire and brimstone from heaven, and destroyed them all. After the same manner it shall be in the day that the Son of man is revealed." These words abundantly show that people will rest so secure and will be so deeply buried beneath the cares of this life, that they will not believe the day is at hand.


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 kingdom of God is nigh." Then, "Lift up your heads, because your redemption draweth nigh." There must then be some, at least, who do recognize the signs, and lift up their heads and wait for their redemption, although they do not really know on what day that will come. We should be careful, therefore, to note whether the signs are being fulfilled now, or have been or will be in the future.


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 Constance, and the false teachings of the Pope have been adopted as law though he practiced the greatest extortion. Daily mass is celebrated many hundred thousand times in the world, and thereby the greatest sin committed. By confession, sacrament, indulgence, rules and laws, so many souls are driven to condemnation that it seems God has given the whole world over to the devil. In short it is not possible that there should be greater falsehood, more heinous error, more dreadful blindness, and more obdurate blasphemy than have ruled in the church through the bishops, cloisters, and universities. As a result Aristotle, a blind heathen, teaches and rules Christians more than does Christ.


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 Sodom, I would not believe the last day is so near at hand. But to destroy, root out, condemn and blaspheme divine service, God's Word and the Sacraments, the children of God and everything that belongs to God; and to worship and honor the devil instead and to proclaim his lies for the Word of God - such sins, I am firmly convinced, will put an end to the world before we are aware of it. Amen.


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 Jerusalem that many signs were fulfilled, yet they would not believe them to be tokens of the coming destruction until judgment was executed. Finally, from the beginning of the world, it has ever been so, that the unbelieving could not believe the day of calamity to be near - they always experienced it before they believed it. This is in fulfilment of Psalm 55, 23: "Bloodthirsty and deceitful men shall not live out half their days," for they presume upon the continuance of their days and have no fear, and so the hour must come unawares. So here people are putting off the judgment for yet a thousand years when it may break in upon them in a night. This is the first-class of signs which presage the nearness of the day of God. Let us now consider the second class.


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 Jerusalem was to be destroyed, some signs preceded which had occurred before, but they were still new tokens.



"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.

            St. Paul also says, in 2 Tim. 4, 8, "Henceforth there is laid up for me the crown of righteousness, which the Lord, the righteous judge, shall give to me at that day: and not only to me, but also to all them that have loved his appearing." If he gives the crown to those who love his appearing, what will he give to those who hate and dread it? Without doubt, to enemies, eternal condemnation. Titus 2, 13 says, "Looking for the blessed hope and appearing of the glory of the Great God and our Saviour Jesus Christ." And Luke 12, 36, "And be ye yourselves like unto men looking for their lord, when he shall return from the marriage feast."


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 kingdom of God may not come. Therefore the heart prays contrary to the lips, and while God judges according to the heart, they judge according to the lips. For this reason they institute so many prayers, fill all the churches with their bawling and think they pray aright when in reality their prayer is: "May thy kingdom not come, or not just yet." Tell me, is not such a prayer blasphemy? Is it not of such a prayer that the Psalmist speaks in Ps. 109, 7, "Let his prayer be turned into sin." How men are applying all the wealth of the world to fill every nook and corner of it with such blasphemy, and then are calling it a divine service!


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 kingdom of God is nigh."

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 kingdom of God. What else does it signify that the kingdom of God is at hand than that our redemption is near? The kingdom of God is but ourselves, as Christ says, Luke 17, 21, "For lo, the kingdom of God is within you;" therefore, it draweth nigh when we are nearing our redemption from sin and evil. In this life it begins in the spirit; but since we must still battle with sin and suffer much evil, and since death is still before us, the kingdom of God is not yet perfect in us. But when once sin and death and all evil are taken away, then will it be perfect. This the last day will bring and not this life.


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 St. Paul said above.


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.







Third Sunday in Advent;

1 Corinthians 4:1-5






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 Israel said to Gideon: "Rule thou over us, both thou, and thy son, and thy son's son also," to which Gideon answered, "I will not rule over you, neither shall my son rule over you: Jehovah shall rule over you." And in First Samuel 8, 7 we are told that when the children of Israel desired a king of Samuel, God said: "They have not rejected thee, but they have rejected me, that I should not be king over them." Thus we see God cannot permit any authority to usurp his own among his people.


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 Israel to have sovereigns; it was not contrary to God's will; for there must be temporal authorities. But the sin consisted in the fact that, not content with God's government, they chose human government instead. Gideon and the holy kings did not extend their authority as rulers a hair's breadth farther than God's command warranted, and they did not regard themselves in any other light than as the servants or ministers of God; that is, they ruled according to God's direction and not according to their own. Thus was perpetuated God's government in its purity, and they were servants in it; as were the apostles servants in the word of Christ. Hence David sings of his own kingdom as identical with God's. He says: "Arise, 0 Jehovah, in thine anger: lift up thyself against the rage of mine adversaries, and awake for me; thou hast commanded judgment. And let the congregation of the peoples compass thee about; and over them return thou on high. Jehovah ministereth judgment to the peoples." Ps 7, 6-8.


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 Israel: "They have not rejected the magistrate, but they have rejected me, that I should not reign over them." I refer here to spiritual matters, to the sovereignty of the soul, which must stand before God. Civil government is a matter that does not pertain to nor concern the soul.


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 kingdom of Antichrist and are servants of the devil. For Paul makes a firm stand here and declares: "Let a man so account of us as of the ministers of Christ."


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, Babylon the Great," etc. And again in the seventh verse, "I will tell thee the mystery of the woman." The things over which the Pope and his priests now preside as stewards are mysteries of the latter class; for they intimate that their doctrine and deeds win heaven, when in reality they but conceal death and hell for all who trust therein. But the mysteries of God enfold life and salvation.


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 Alexandria, a humble, honest mechanic, but one in no wise illustrious, was far superior to the saint because of his humility of heart. The other relates to Paphnutio, who, despite all his austerity of life, was not superior to a fifer nor to either of two married women. It was a special manifestation of grace that God revealed these two incidents at a time when monastic life was most intense, and works prodigious. His purpose was to deter us from judging by outward appearances – by works – and to teach us to value all works alike and to prefer others above ourselves.


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.







Third Sunday in Advent;

Matthew 11, 2-10



Christ's Answer to the Question John Asked Him; His Praise of John, and the Application of This Gospel


The History or Story.



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 Israel, just as the kings aforetime had done. Until he should do this they would cling to John.


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 St. Augustine, if they do not embrace Christ and him only, and depart also from their John? All Benedictines, Carthusians, Barefoot-Friars, Ecclesiasts, Augustinians, Carmelites, all monks and nuns are surely lost, as only Christians are saved. Whoever is not a Christian even John the Baptist cannot help, who indeed, according to Christ, was the greatest of all saints.


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.






"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 Paradise is depraved and full of sinful desires, so that he cannot from his heart's desire find pleasure in the law, which fact we all experience in ourselves. For no one lives who does not prefer that there were no law, and everyone feels and knows in himself that it is difficult to lead a pious life and do good, and, on the other hand, that it is easy to lead a wicked life and to do evil. But this difficulty or unwillingness to do the good is the reason we do not keep the Law of God. For whatever is done with aversion and unwillingness is considered by God as not done at all. Thus the Law of God convicts us, even by our own experience, that by nature we are evil, disobedient, lovers of sin, and hostile to God's laws.


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, St. Paul truly says, that it is a law unto death and a letter that killeth, and that through the commandment sin becomes exceedingly sinful, Rom. 7, 13, provoking God's wrath. For the law gives and helps us in no way whatever; it only demands and drives and shows us our misery and depravity.




Concerning the Gospel


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," Mark 16, 15. Surely these poor are not the beggars and the bodily poor, but the spiritually poor, namely, those who do not covet and love earthly goods; yes, rather those poor, broken-hearted ones who in the agony of their conscience seek and desire help and consolation so ardently that they covet neither riches nor honor. Nothing will be of help to them, unless they have a merciful God. Here is true spiritual weakness. They are those for whom such a message is intended, and in their hearts they are delighted with it. They feel that they have been delivered from hell and death.


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.




Two Kinds of Offenses


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.






"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.






The Doctrine of Faith and Good Works.

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.







Fourth Sunday in Advent

Philippians 4:4-7




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."



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."





"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 Babylon mentioned in Revelation 17, 4 typifies human doctrine; and the sacramental cup, containing Christ's blood, is the Gospel.


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."






Fourth Sunday in Advent;

John 1:19-28



The Witness and Confession of John the Baptist;

and the Spiritual Meaning of His Witness



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 Jerusalem, to wit, the capital, the sanhedrin, and the leaders of the Jewish nation. So it was as if the entire people came and did honor to him. What a wind that was! and how he might have been inflated, had he possessed a vain and worldly heart!


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 Jerusalem priests and Levites to ask him, Who art thou?"

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 St. John the Evangelist. Of this we shall have something to say.


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 St. John, however, has no foundation in Scripture, and is therefore to be considered as a fable. If, on the other hand, the prophet speaks of Christ's coming in the flesh and through the Word, then assuredly Elijah is no more to be expected, but John is that same Elijah announced by Malachi.


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 St. Paul. In the same manner does God through Malachi promise one who is to be a true Elijah, i.e. John the Baptist.


16. Yet would I not trust the interpretation of the Jews alone, were it not confirmed by Christ, Math. 10, 10ff. When, on Mount Tabor, the disciples saw Elijah and Moses, they said to the Lord, "Why then say the scribes that Elijah must first come?" They meant to say, "You have already come; yet Elijah has not come first, but only now, after you: and was it not said that he was to come before you?" This interpretation was not rejected, but confirmed by Christ, who said, "Elijah truly shall first come, and restore all things. But I say unto you that Elijah is come already; and they knew him not, but have done unto him whatsoever they listed." Then the disciples understood, says St. Matthew, that he spoke of John the Baptist. St. Mark likewise says, 9, 13, "But I say unto you that Elijah is come, and they have done unto him whatsoever they would, even as it is written of him."


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 St. Paul shows, Rom. 3, 23: "All have sinned, and fall short of the glory of God." This is truly to humiliate man, to cut out and annihilate his presumption. Aye, this is indeed to prepare the way of the Lord, to give room and to make way.


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 St. Paul in Rom. 15, 26 says pauperes sanctorum, the poor of the saints, instead of pauperes sancti, the poor saints; and 1 Tim. 3, 16: mysterium pietatis (the mystery of godliness) instead of mysterium pium (the godly mystery). Instead of saying: The language of the Germans, I had better say, the German language. Thus "a voice of one crying" means "a crying voice". In Hebrew there are many similar phrases.

            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, Mark 1, 15: "The time is fulfilled, and the kingdom of God is at hand." Had he not begun to preach, his birth would have been of no use; but when he did begin to act and to teach, then were fulfilled all prophecies, all Scriptures, then came a new light, and a new world.


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 Bethany beyond the Jordan, where John was baptizing.

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.





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 Mount Sinai, to the Jews alone. But John's voice is heard in the wilderness, freely and openly, under the heavens, before all the world.


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 Zion, get thee up on a high mountain; lift up thy voice with strength; lift it up, be not afraid." The world cannot bear the Gospel, and hence there must be a strength, which scorns it and can call against it without fear.


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 Jordan. "Jordan" really means the Holy Scriptures, which have two sides. One, the left side, is the external meaning which the Jews sought in Holy Writ; here John is not. For this interpretation does not produce sinners, but saints proud of their works. The right side is the true spiritual understanding, which discards and kills all works, in order that faith alone may remain, in all humility. This meaning is brought out in the Gospels, as St. Paul does, Rom. 3, 23, saying: "All have sinned."


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 Jordan. The cold water means the teaching of the Law, which does not kindle love but rather extinguishes it. For through the Law man learns how difficult and how impossible of fulfillment the Law is. Then he becomes hostile to it, and his love for it cools; he feels that he heartily hates it. This of course is a grievous sin, to be hostile to God's commands. Therefore man must humble himself, and confess that he is lost and that all his works are sins, aye, that his whole life is sinful. Herewith then John's baptism has been accomplished, and he has been, not only besprinkled, but properly baptized. Then he sees why John says, "Repent ye". He understands that John is right, and that everyone must needs become a better man and repent. But Pharisees and those holy in their works do not arrive at this knowledge, nor do they permit themselves to be baptized. They imagine that they do not need repentance, and therefore John's words and baptism are foolishness in their eyes.


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.