Luther on John 1:1-14

Luther on John 1:1-14

THE PRINCIPAL CHRISTMAS SERVICE.

TEXT:

John 1:1-14. In the beginning was the Word, and the Word was with God, and the Word was God. The same was in the beginning with God. All things were made through him; and without him was not anything made that hath been made. In him was life; and the life was the light o[men. And the light shineth in the darkness; and the darkness apprehended it not. There came a man, sent from God, whose name was John. The same came for witness, that he might bear witness of the light, that all might believe through him. He was not the light, but came that he might bear witness of the light. There was the true light, even the light which lighteth every man, coming into the world. He was in the world, and the world was made through him, and the world knew him not. He came unto his own, and they that were his own received him not. But as many as received him, to them gave he the right to become children of God, even to them that believe on his name: who were born, not of blood, nor of the will of the flesh, nor o[the will of man, but of God. And the Word became flesh, and dwelt among us (and we beheld his glory, glory as of the only begotten from the Father, full of grace and truth.

CHRIST’S TITLES OF HONOR AND HIS ATTRIBUTES.

1. This is the most important of all the Gospels of the church year, and yet it is not, as some think, obscure or difficult. For upon it is clearly founded the important article of faith concerning the divinity of Christ, with which all Christians ought to be acquainted, and which they are able to understand. Nothing is too great for faith. Therefore let us consider this Gospel lesson in the simplest manner possible, and not as the scholastics did with their fabricated subtleties, conceal its doctrine from the common people and frighten them away from it. There is no need of many fine and sharp distinctions, but only of a plain, simple explanation of the words of the text.

2. In the first place, we should know that all that the apostles taught and wrote, they took out of the Old Testament; for in it all things are proclaimed that were to be fulfilled later in Christ, and were to be preached, as Paul says in Romans 1:2: “God promised afore the Gospel of his son Jesus Christ through his prophets in the Holy Scriptures.”

Therefore all their preaching is based upon the Old Testament, and there is not a word in the New Testament that does not look back into the Old, where it had been foretold.

Thus we have seen in the Epistle how the divinity of Christ is confirmed by the Apostle from passages in the Old Testament. For the New Testament is nothing more than a revelation of the Old. Just as one receives a sealed letter which is not to be opened until after the writer’s death, so the Old Testament is the will and testament of Christ, which he has had opened after his death and read and everywhere proclaimed through the Gospel, as it is declared in Revelation 5:5, where the Lamb of God alone is able to open the book with the seven seals, which no one else could open, neither in heaven, nor on earth, nor under the earth.

I. CHRIST’S FIRST TITLE OF HONOR AND ATTRIBUTE: HE IS THE WORD.

3. That this Gospel may be clearer and more easily understood, we must go back to the passages in the Old Testament upon which it is founded, namely, the beginning of the first chapter of Genesis There we read, Genesis 1:1-3: “In the beginning God created the heavens and the earth, and the earth was waste and void; and darkness was upon the face of the deep; and the Spirit of God moved upon the face of the waters. And God said, Let there be light, and there was light,” etc. Moses continues how all things were created in like manner as the light, namely, by speaking or the Word of God. Thus: “And God said, Let there be a firmament.” And again: “God said, Let there be sun, moon, stars,” etc.

4. From these words of Moses it is clearly proved that God has a Word, through which or by means of which he spoke, before anything was created; and this Word does not and cannot be anything that was created, since all things were created through this divine utterance, as the text of Moses clearly and forcibly expresses it, when it says: “God said, Let there be light, and there was light.” The Word must therefore have preceded the light, since light came by the Word; consequently it was also before all other creatures, which also came by the Word, as Moses writes.

5. But let us go farther. If the Word preceded all creatures, and all creatures came by the Word and were created through it, the Word must be a different being than a creature, and was not made or created like a creature. It must therefore be eternal and without beginning. For when all things began it was already there, and cannot be confined in time nor in creation, but is above time and creation; yea, time and creation are made and have their beginning through it. Thus it follows that whatever is not temporal must be eternal; and that which has no beginning cannot be temporal; and that which is not a creature must be God. For besides God and his creatures there is nothing. Hence we learn from this text of Moses, that the Word of God, which was in the beginning and through which all things were made and spoken, must be God eternal and not a creature.

6. Again, the Word and he that speaks it, are not one person; for it is not possible that the speaker is himself the Word. What sort of speaker would he be who is himself the Word? He must needs be a mute, or the word must needs sound of itself without the speaker. But Scripture here speaks in strong and lucid words: “God said.” And thus God and His Word must be two distinct things.

If Moses had written: “There was an utterance,” it would not be so evident that there were two, the Word and the Speaker. But when he says: “God said,” and names the speaker and his word, he forcibly states that there are two; that the speaker is not the word, and the word is not the speaker, but that the word comes from the speaker, and has its existence not of itself but from the speaker. But the speaker does not come from the word, nor does he have his existence from it, but from himself. Thus, the words of Moses point conclusively to the fact that there are two persons in the Godhead from eternity, before all creatures, that the one has its existence from the other, and the first has its existence from nothing but itself.

7. Again, the Scriptures firmly and everlastingly maintain that there is only one God, as Moses begins, saying: “In the beginning God created the heavens and the earth.” And Deuteronomy 6:4, “Hear, O Israel; Jehovah our God is one God.” Thus the Scriptures proceed in simple, comprehensible words, and teach such exalted things so plainly that every one may well understand them, and so forcibly that no one can gainsay them. Who is there that cannot here understand from these words of Moses, that there must be two persons in the Godhead, and yet but one God, unless he wishes to deny the plain Scriptures ?

8. Again, who is there so subtle as to be able to contradict this doctrine?

He must distinguish or keep apart the Word from God, the speaker; and he must confess that it was before all creatures, and that the creatures were made by it. Consequently he must surely admit it to be God, for besides the creatures there is nothing but God; he must also admit that there is only one God. Thus the Scriptures forcibly conclude that these two persons are one perfect God, and that each one is the only true, real, and perfect God, who has created all things; that the Speaker has his being not from the Word, but that the Word has its being from the Speaker, yet he has his being eternally and from eternity, and outside of all creation.

9. The Arian heretics intended to draw a mist over this clear passage and to bore a hole into heaven, since they could not surmount it, and said that this Word of God was indeed God, not by nature, however, but by creation.

They said that all things were created by it, but it had also been created previously, and after that all things were created by it. This they said from their own imagination without any authority from the Scriptures, because they left the simple words of the Scriptures and followed their own fancies.

10. Therefore I have said that he who desires to proceed safely on firm ground, must have no regard for the many subtle and hair-splitting words and fancies, but must cling to the simple, powerful, and explicit words of Scripture, and he will be secure. We shall also see how St. John anticipated these same heretics and refuted them in their subterfuges and fabrications.

11. Therefore we have here in the Books of Moses the real gold mine, from which everything that is written in the New Testament concerning the divinity of Christ has been taken. Here you may see from what source the gospel of St. John is taken, and upon what it is founded; and therefore it is easy to understand.

This is the source of the passage in Psalm 83:6: “By the Word of Jehovah the heavens were made.” Solomon in beautiful words describes the wisdom of God, Proverbs 3:22, saying that this wisdom had been in God before all things; and he takes his thoughts from this chapter of Moses. So almost all the prophets have worked in this mine and have dug their treasures from it.

12. But there are other passages by this same Moses concerning the Holy Ghost, as for example in Genesis 1:22: “And the Spirit of God moved upon the face of the waters.” Thus the Spirit of God must also be something different from him who breathes him into existence, sends him forth, and yet he must be before all creatures.

Again, Moses says in Genesis 1:28-31: “God blessed the creatures, beheld them, and was pleased with them.” This benediction and favorable contemplation of the creatures point to the Holy Ghost, since the Scriptures attribute to him life and mercy. But these passages are not so well developed as those which refer to the Son; consequently they are not so prominent. The ore is still halfway in the mines, so that these passages can easily be believed, if reason is so far in subjection as to believe that there are two persons. If anyone will take the time and trouble to compare the passages of the New Testament referring to the Holy Ghost with this text of Moses, he will find much light, as well as pleasure.

13. Now we must open wide our hearts and understanding, so as to look upon these words not as the insignificant, perishable words of man, but think of them as being as great as he is who speaks them. It is a Word which he speaks of himself, which remains in him, and is never separated from him.

Therefore according to the thought of the Apostle, we must consider how God speaks with himself and to himself, and how the Word proceeds from within himself. However, this Word is not an empty sound, but brings with it the whole essence of the divine nature. Reference has been made in the Epistle to the brightness of his glory and the image of his person, which constitute the divine nature, so that it accompanies the image in its entirety and thus becomes the very image itself. In the same manner God of himself also utters his Word, so that the whole Godhead accompanies the Word and in its nature remains in, and essentially is, the Word.

14. Behold, here we see whence the Apostle has taken his language, when he calls Christ an image of the divine essence, and the brightness of divine glory. He takes it from this text of Moses, when he says that God spoke the Word of himself; this can be nothing else than an image that represents him, since every word is a sign which means something. But here the thing signified is by its very nature in the sign or in the Word, which is not in any other sign. Therefore he very properly calls it a real image or sign of his nature.

15. The word of man may also in this connection be used in a measure as an illustration; for by it the human heart is known. Thus we commonly say:

I understand his heart or intentions, when we have only heard his words; as out of the fullness of the heart the mouth speaks, and from the word the heart is known, as though it were in the word. In consequence of this experience the heathen had a saying: Qualis quisque est talia loquitur. (As a man speaks, so is he). Again: Orotio est character animi (Speech is an image of the heart). When the heart is pure it utters pure words, when it is impure it utters impure words. With this also corresponds the gospel of Matthew 12:34, where Christ says: “Out of the abundance of the heart the mouth speaketh.” And again: “How can ye, being evil, speak good things?” Also John the Baptist says, John 3:31: “He that is of the earth is of the earth, and of the earth he speaketh.” The Germans also have a proverb: “Of what the heart is full, overfloweth out of the mouth.” The bird is known by its song, for it sings according to its nature. Therefore all the world knows that nothing represents the condition of the heart so perfectly and so positively as the words of the mouth, just as though the heart were in the word.

16. Thus it is also with God. His word is so much like himself, that the Godhead is wholly in it, and he who has the word has the whole Godhead.

But this comparison has its limits. For the human word does not carry with it the essence or the nature of the heart, but simply its meaning, or is a sign of the heart, just as a woodcut or a bronze tablet does not carry with it the human being, but simply represents it. But here in God, the Word does not only carry with it the sign and picture, but the whole being, and is as full of God as he whose word or picture it is. If the human word were pure heart, or the intention of the heart, the comparison would be perfect. But this cannot be; consequently the Word of God is above every word, and without comparison among all creatures.

17. There have indeed been sharp discussions about the inner word in the heart of man, which remains within, since man has been created in the image of God. But it is all so deep and mysterious, and will ever remain so, that it is not possible to understand it. Therefore we shall pass on, and we come, now to our Gospel, which is in itself clear and manifest. “In the beginning was the Word.”

18. What beginning does the Evangelist mean except the one of which Moses says: “In the beginning God created the heavens and the earth ?”

That was the beginning and origin of creation. Other than this there was no beginning, for God had no beginning, but is eternal. It follows, therefore, that the Word is also eternal, because it did not have its origin in the beginning, but it was already in the beginning, John says. It did not begin, but when other things began it was already in existence; and its existence did not begin when all things began, but it was then already present.

19. How prudently the Evangelist speaks; for he does not say: “In the beginning the Word was made,” but it was there,” and was not made. The origin of its existence is different from the beginning of creation.

Furthermore he says: “In the beginning.” Had he been made before the world, as the Arians maintain, he would not have been in the beginning, but he would have himself been the beginning. But John firmly and clearly maintains: “In the beginning was the Word,” and he was not the beginning.

Whence has St. John these words? From Moses, Genesis 1,3 “God said, Let there be light.” From this text evidently come the words: “In the beginning was the Word.” For if God spoke, there had to be a Word. And if he spoke it in the beginning, when the creation began, it was already in the beginning, and did not begin with the creation.

20. But why does he not say: Before the beginning was the Word? This would have made the matter clearer, as it would seem; thus St. Paul often says: Before the creation of the world, etc. The answer is, because, to be in the beginning, and to be before, the beginning, are the same, and one is the consequence of the other. St. John, as an Evangelist, wished to agree with the writings of Moses, wished to open them up, and to disclose the source of his own words, which would not have been the case had he said: “Before” the beginning. Moses says nothing of that which was before the beginning, but describes the Word in the beginning, in order that he can the better describe the creation, which was made by the Word. For the same reason he also calls him a word, when he might as well have called him a light, life or something else, as is done later; for Moses speaks of a word.

Now not to begin and to be in the beginning are the same as to be before the beginning.

But if the Word had been in the beginning and not before the beginning, it must have begun to be before the beginning, and so the beginning would have been before the beginning, which would be a contradiction, and would be the same as though the beginning were not the beginning.

Therefore it is put in a masterly way: In the beginning was the Word, so as to show that it has not begun, and consequently must necessarily have been eternal, before the beginning. “And the Word was with God.”

21. Where else should it have been? There never was anything outside of God. Moses says the same thing when he writes: “God said, Let there be light.” Whenever God speaks the word must be with him. But here he clearly distinguishes the persons, so that the Word is a different person than God with whom it was. This passage of John does not allow the interpretation that God had been alone, because it says that something had been with God, namely, the Word. If he had been alone, why would he need to say: The Word was with God? To have something with him, is not to be alone or by himself.

It should not be forgotten that the Evangelist strongly emphasizes the little word “with.” For he repeats it, and clearly expresses the difference in persons to gainsay natural reason and future heretics. For while natural reason can understand that there is but one God, and many passages of Scripture substantiate it, and this is also true, yet the Scriptures also strongly oppose the idea that this same God is only one person.

22. Thus arose the heresy of Sabellius, who said: The Father, Son, and Holy Ghost are only one person. And again Arius, although he admitted that the Word was with ,God. would not admit that he was true God. The former confesses and teaches too great a simplicity of God; the latter too great a multiplicity. The former mingles the persons; the latter separates the natures. But the true Christian faith takes the mean, teaches and confesses separate persons and an undivided nature. The Father is a different person from the Son, but he is not another God. Natural reason can not comprehend this; it must be apprehended by faith alone. Natural reason produces error and heresy; faith teaches and maintains the truth; for it clings to the Scriptures, which do not deceive nor lie. “And God was the Word.”

23. Since there is but one God, it must be true that God himself is the Word, which was in the beginning before all creation. Some change the order of the words and read: And the Word was God, in order to explain that this Word not only is with God and is a different person, but that it is also in its essence the one true God with the Father. But we shall leave the words in the order in which they now stand: And God was the Word; and this is also what it means; there is no other God than the one only God, and this same God must also essentially be the Word, of which the Evangelist speaks; so there is nothing in the divine nature which is not in the Word. It is clearly stated that this Word is truly God, so that it is not only true that the Word is God, but also that God is the Word.

24. Decidedly as this passage opposes Arius, who teaches that the Word is not God, so strongly it appears to favor Sabellius; for it speaks as though it mingled the persons, and thereby revokes or explains away the former passage, which separates the persons and says: The Word was with God.

But the Evangelist intentionally arranged his words so as to refute all heretics. Here therefore he overthrows Arius and attributes to the Word the true essential of the Godhead by saying: And God was the Word; as though he would say: I do not simply say, the Word is God, which might be understood as though the Godhead was only asserted of him, and were not essentially his, as you, Arius, claim; but I say: And God was the Word, which can be understood in no other way than that this same being which every one calls God and regards as such, is the Word.

Again, that Sabellius and reason may not think that I side with them, and mingle the persons, and revoke what I have said on this point, I repeat it and say again: “The same was in the beginning with God.”

25. The Word was with God, with God, and yet God was the Word. Thus the Evangelist contends that both assertions are true: God is the Word, and the Word is with God; one nature of divine essence, and yet not one person only. Each person is God complete and entire, in the beginning and eternally. These are the passages upon which our faith is founded and to which we must hold fast. For it is entirely above reason that there should be three persons and each one perfect and true God, and yet not three Gods but one God.

26. The Scholastics have argued much pro and con with their numerous subtleties, to make this doctrine comprehensible. But if you do not wish to become entangled in the meshes of the enemy, ignore their cunning, arrogance, and subtleties, and hold to these divine words. Press into them and remain in them, like a hare in a rocky crevice. If you come out and deign to listen to human talk, the enemy will lead you on and overcome you, so that you will at last not know where reason, faith, God, or even yourself are.

27. Believe me, as one who has experienced and tried it, and who does not talk into an empty barrel; the Scriptures are not given us for naught. If reason could have kept on the right road, the Scriptures would not have been given us. Take an example in the case of Arius and Sabellius. Had they clung to the Scriptures and disregarded reason, they would not have originated so much trouble in the church. And our Scholastics might have been Christians, had they ceased fooling with their subtleties and had clung to the Scriptures. “All things were made through him.”

28. Has this not been put clearly enough? Who would be surprised, if stubborn men reject every effort to convince them of their error, however plainly and earnestly the truth may be told them, when the Arians could evade this clear and explicit passage and say: All things are made by the Word, but the Word was itself first made, and afterwards all things were made by it? And this in opposition to the direct words: “All things were made through him.” And there is no doubt that he was not made and cannot be counted among the things that were made. For he who mentions all things excludes nothing, as St. Paul also explains Psalm 8:6, when he says, in Hebrews 2:8: “Thou didst put all things in subjection under his feet. For in that he subjected all things unto him, he left nothing that is not subjected to him.” Again, 1 Corinthians 15:27: “For he put all things in subjection under his feet. It is evident that he is expected who did subject all things unto him.”

So also the words, “All things were made through him,” must certainly be understood to except him by whom all things were made, and without whom is nothing that is made. This passage is also based upon the first chapter of Genesis, Genesis 1:7, where all created things are mentioned which God had made, and in each case it is said: “And God said, and it was so,” in order to show that they were all made by the Word. But St. John continues and explains himself still more fully when he says: “And without him was not anything made that hath been made.”

29. If nothing was made without him, much less is he himself made without whom nothing was made; accordingly the error of Arius should never have attracted any attention, and yet it did. There is no need of comment to explain that the Word is God and the real Creator of all created things, since without him nothing was made that ever was made.

30. Some have been in doubt about the order of the words in this text; the words “that was made”, they take with the following words, in this way: “That which was made, was in him life.” Of this opinion was St. Augustine.

But the words properly belong to the preceding words as I have given them, thus: “And without him was not anything made that hath been made.” He means to say that none of the things that are made, are made without him; so that he may the more clearly express that all things were made through him, and that he himself was not made. In short, the Evangelist firmly maintains that the Word is true God, yet not of himself, but of the Father. Therefore we say: Made through him, and Begotten of the Father.

II. CHRIST’S SECOND TITLE AND ATTRIBUTE: IN HIM WAS LIFE.

31. On this passage there is generally much speculation, and it is often taken to mean something hard to understand in reference to the twofold existence of creation; in this the Platonic philosophers are famous. They maintain that all creation has its being first in its own nature and kind, as it was created. Secondly, all creation has its being in divine Providence from eternity, in that he has resolved in himself to create all things. Therefore as he lives so all things are living in him; and this creative existence in God, they say, is nobler than the existence in its own kind and nature. For in God things do live which in themselves have no life, as stones, earth, water, and the like.

And therefore Saint Augustine says that this Word is an image of all creation, and like a bed-chamber is hung with images which are called Ideas (Greek for images), according to which the created things were made, each one according to its own image. Concerning these John is to have said: “In him was life.” Then they connect these words with the preceding ones, thus: That which was made was life in him, that is, all that was ever created, before it was created, had had its life in him.

32. But this is going too far and is a forced interpretation of this passage.

For John speaks very simply and plainly, and does not mean to lead us into such hair-splitting, subtle contemplations. I do not know that the Scriptures anywhere speak of created beings in this way. They do say that all things were known, elected, and even ready and living in the sight of God, as though creation had already taken place, as Christ says of Abraham, Isaac, and Jacob in Luke 20:38: “He (God) is not the God of the dead, but of the living; for all live unto him.” But we do not find it written in this sense that all things live in him.

33. This passage also implies something more than the life of the creature, which was in him before the world. It signifies in the simplest manner that he is the fountain and cause of life, that all things which live, live by him and through him and in him, and besides him there is no life, as he himself says in John 14:6: “I am the way, the truth, and the life.” Again, John 11:25: “I am the resurrection and the life.” Consequently John calls him in 1 John 1:1. “The Word of Life ;” and he speaks especially of the life which man receives by him, that is, eternal life; and it was for this very life that John set out to write his Gospel.

34. This is also apparent from the context. For he himself explains the life of which he speaks, when he says: “And the life was the light of men.” By these words he undoubtedly shows that he speaks of the life and the light Christ gives to man through himself. For this reason also he refers to John the Baptist as a witness of that light. It is therefore evident how John the Baptist preached Christ, not in lofty terms of speculation, as some fable; but he taught in a plain, simple way how Christ is the light and the life of all men for their salvation.

35. Therefore it is well to remember that John wrote his Gospel, as the historians tell us, because Cerinthus, the heretic, arose in his day and taught that Christ did not exist before his mother Mary, thus making a simple human being or creature of him. In opposition to this heretic he begins his Gospel in an exalted tone and continues thus to the end, so that in almost every letter he preaches the divinity of Christ, which is done by none of the other Evangelists. And so he also purposely introduces Christ as acting strangely towards his mother, and “Woman, what have I to do with thee ?” he said to her in John 2:4. Was not this a strange, harsh expression for a son to use in addressing his mother? So also on the cross he said: “Woman, behold thy son,’“ John 19:26. All this he does in order to set forth Christ as true God over against Cerinthus; and this he does in language so as not only to meet Cerinthus, but also Arius, Sabellius and all other heretics.

36. We read also that this same pious John saw Cerinthus in a bathinghouse and said to his followers: “Let us flee quickly hence that we be not destroyed with this man.” And after John had come out, the bathing-house is said to have collapsed and destroyed this enemy of the truth. He thus points and directs all his words against the error of Cerinthus, and says:

Christ was not only before his mother, nay, he was in the beginning the Word of which Moses writes in the very beginning, and all things were made by him, and he was with God and the Word was God, and was in the beginning with God; and thus he strikes Cerinthus as with thunderbolts.

37. Thus we take the meaning of the Evangelist in this passage to be simply and plainly this: He who does not recognize and believe Christ to be true God, as I have so far described him, that he was the Word in the beginning with God, and that all things were made by him; but wishes to make him only a creature of time, coming after his mother, as Cerinthus teaches, is eternally lost, and cannot attain to eternal life; for there is no life without this Word and Son of God; in him alone is life. The man Christ, separate from, and without, God, would be useless, as he says himself in John 6:55 “The flesh profiteth nothing. My flesh is meat indeed, and my blood is drink indeed.”

Why does the flesh profit nothing, and yet my flesh is the only true meat?

The plain reason is, because I am not mere flesh and simply man, but I am God’s son. My flesh is meat not because it is flesh, but because it is my flesh. This is as much as to say: He who believes that I, who am man, and have flesh and blood like other men, am the Son of God, and God, finds in me true nourishment, and will live. But he who believes me to be only man, is not profited by the flesh, for to him it is not my flesh or God’s flesh.

He also says: “Ye shall die in your sins, except ye believe that I am he,” John 8:24. Again: “If the son shall therefore make you free, ye shall be free indeed.” This is also the meaning of the following passage, “In him was life.” The Word of God in the beginning, who is himself God, must be our life, meat, light, and salvation. Therefore we cannot attribute to Christ’s human nature the power of making us alive, but the life is in the Word, which dwells in the flesh and makes us alive by the flesh.

38. This interpretation is simple and helpful. Thus St. Paul is wont to call the doctrine of the Gospel “doctrina pietatis,” a doctrine of piety — a doctrine that makes men rich in grace. However, the other interpretation which the heathen also have, namely, that all creatures live in God, does indeed make subtle disputants and is obscure and difficult; but it teaches nothing about grace, nor does it make men rich in grace. Wherefore the Scriptures speak of it as “idle.”

Just as we interpret the words of Christ, when he says: “I am the life,” so also should we interpret these words, and say nothing philosophically of the life of the creatures in God; but on the contrary, we should consider how God lives in us, and makes us partakers of his life, so that we live through him, of him, and in him. For it can not be denied that through him natural life also exists, which even unbelievers have from him, as St. Paul says: “In him we live, and move, and have our being; for we are also his offspring.” Acts 17:28.

39. Yes, natural life is a part of eternal life, its beginning, but on account of death it has an end, because it does not acknowledge and honor him from whom it comes; sin cuts it off so that it must die forever. On the other hand, those who believe in him, and acknowledge him from whom they have their being, shall never die; but this natural life of theirs will be extended into eternal life, so that they will never taste death, as John says, John 8:51: “Verily, verily, I say unto you, if a man keep my word, he shall never see death.” And again, John 11:25: “He that believeth on me, though he die, yet shall he live.” These and similar passages are well understood when we rightly learn to know Christ, how he has slain death and has brought us life.

40. But when the Evangelist says: “In him was life,” and not, “In him is life,” as though he spoke of things past, the words must not be taken to mean the time before creation, or the time of the beginning; for he does not say: “In the beginning life was in him,” as he has just before said of the Word, which was in the beginning with God; but these words must be referred to the time of Christ’s life or sojourn upon earth, when the Word of God appeared to men and among men; for the Evangelist proposes to write about Christ and that life in which he accomplished all things necessary for our life. Just as he says of John the Baptist: “There came a man, sent from God ;” and again: “He was not the Light, etc. ;” even so he afterward speaks of the Word: “And the Word became flesh, and dwelt among us ;” “He was in the world ;” “He came unto his own, and they that were his own received him not,” etc. In the same manner does Christ also speak of John the Baptist: “He was the lamp that burneth and shineth,” John 5:35.

41. So he says also here: “In him was life;” and Christ says of himself: “When I am in the world, I am the light of the world,” John 9:5. The words of the Evangelist therefore simply refer to the sojourn of Christ on earth. For as I said at first, this Gospel is not as difficult as some think; it has been made difficult by their looking for great, mysterious, and mighty things in it. The Evangelist has written it for ordinary Christians, and has made his words perfectly intelligible. For whoever will disregard the life and sojourn of Christ upon earth, and will wish to find him in some other way, as he now sits in heaven, will always fail. He must look for him as he was and as he sojourned while upon earth, and he will then find life. Here Christ was made our life, light and salvation; here all things occurred that we are to believe concerning him. It has really been said in a most befitting manner: “In him was life,” not, that he is not our life now, but that he does not now do that which he then did.

42. That this is the meaning can be seen from the words of the text when it says: “John the Baptist came for witness, that he might bear witness of the light, that all might believe through him.” It is sufficiently clear that John came solely to bear witness of Christ, and yet he has said nothing at all of the life of the creatures in God supporting the above philosophical interpretation; but all his teaching and preaching were concerning the life of Christ upon earth, whereby he became the Life and Light of men. Now follows:

III. CHRIST’S THIRD TITLE OF HONOR AND ATTRIBUTE: HE WAS THE LIGHT.

A. CHRIST WAS THE LIGHT OF MEN.

“And the Life was the Light of men.”

43. Just as the word “life” was interpreted differently from the meaning intended by the Evangelist, so was also the word “light.” There has been much foolish speculation as to how the Word of God in its divinity could be a light, which naturally shines and has always given light to the minds of men even among the heathen. Therefore the light of reason has been emphasized and based upon this passage of Scripture.

44. These are all human, Platonic, and philosophical thoughts, which lead us away from Christ into ourselves; but the Evangelist wishes to lead us away from ourselves into Christ. For he would not deal with the divine, almighty and eternal Word of God, nor speak of it, otherwise than as flesh and blood, that sojourned upon earth. He would not have us diffuse our thoughts among the creatures which he has created, so as to pursue him, search for him, and speculate about him as the Platonic philosophers do; but he wishes to lead us away from those vague and highflown thoughts and bring us together in Christ.

The Evangelist means to say: Why do you make such extensive excursions and search for him so far away? Behold, in the man Christ are all things.

He has made all things; in him is life, and he is the Word by whom all things were made. Remain in him and you will find all; he is the life and the light of all men. Whoever directs you elsewhere, deceives you. For he has offered himself in this flesh and blood, and he must be sought and will be found there. Follow the testimony of John the Baptist; he will show you no other life or light than this man, who is God himself. Therefore this light must mean the true light of grace in Christ, and not the natural light, which also sinners, Jews, heathen, and devils have, who are the greatest enemies of the light.

45. But let no one accuse me of teaching differently from St. Augustine, who interpreted this text to mean the natural light. I do not reject that interpretation, and am well aware that all the light of reason is ignited by the divine light; and as I have said of the natural life, that it has its origin in, and is a part of, the true life, when it has come to the right knowledge, so also the light of reason has its origin in, and is part of, the true light, when it recognizes and honors him by whom it has been ignited.

It however does not do this of itself, but remains separate and by itself, becomes perverted, and likewise perverts all things; therefore it must become extinguished and die out. But the light of grace does not destroy the natural light. To the light of nature it is quite clear that two and three make five. That the good is to be encouraged and the evil avoided is also clear to it; and thus the light of grace does not extinguish the light of nature, but the latter never gets so far as to be able to distinguish the good from the evil. It is with him as one who wishes to go to Rome with Rome behind his back; for he himself well knew that whoever would go to Rome must travel the right way, but he knew not which was the right road. So it is also with the natural light; it does not take the right road to God, nor does it know or recognize the right way, although it knows well that one must get on the right road. Thus reason always prefers the evil to the good; it would never do this if it fully realized with a clear vision that the good only should be chosen.

46. But this interpretation is out of place in this connection, because only the light of grace is preached here. St. Augustine was only a man, and we are not compelled to follow his interpretation, since the text here clearly indicates that the Evangelist speaks of the light of which John the Baptist bore witness, which is ever the light of grace, even Christ himself.

47. And since this is an opportunity, we shall further describe this deceptive natural light, which causes so much trouble and misfortune. This natural light is like all the other members and powers of man. Who doubts that man with all his powers has been created by the eternal Word of God like all other things, and is a creature of God? But yet there is no good in him, as Moses says, Genesis 6:5: “Every imagination of the thoughts of man’s heart was only evil continually.”

48. Although the flesh was created by God, yet it is not inclined to chastity, but to unchastity. Although the heart was created by God, it is not inclined to humility, nor to the love of one’s neighbor, but to pride and selfishness, and it acts according to this inclination, where it is not forcibly restrained.

So it is with the natural light; although it is naturally so bright as to know that only good is to be done, it is so perverted that it is never sure as to what is good; it calls good whatever is pleasing to itself, is taken up with it, and only concludes to do what it has selected as good. Thus it continues to pursue the evil instead of the good.

49. We shall prove this by examples. Reason knows very well that we ought to be pious and serve God; of this it knows how to talk, and thinks it can easily beat all the world. Very well, this is true and well said; but when it is to be done, and reason is to show how and in what way we are to be pious and serve God, it knows nothing, is purblind, and says one must fast, pray, sing, and do the works of the law; it continues to act the fool with works, until it has gone so far astray as to imagine that people are serving God in building churches, ringing bells, burning frankincense, whining, singing, wearing hoods, shaving their heads, burning candles, and other innumerable tomfoolery, of which all the world is now full and more than full. In this monstrously blind error reason continues, even while the bright light shines on, that enjoins piety and service to God.

50. When now Christ, the light of grace, comes and also teaches that we are to be pious and serve God, he does not extinguish this natural light, but opposes the way and manner of becoming pious and serving God as taught by reason. He says: To become pious is not to do works; no works are good without faith.

51. Then begins the fight. Reason rises up against grace, and cries out against its light, accuses it of forbidding good works, protests against not having its own way and standard of becoming pious, being thus set aside; but continually rages about being pious and serving God, and so makes the light of grace foolishness, nay error and heresy, and persists in persecuting and banishing it. See, this is the virtue of the light of nature, that it raves against the true light, is constantly boasting of piety, piety, and is always crying “Good works !” “Good works !” but it can not and will not stand to be taught what piety is and what good works are; it insists that which it thinks and proposes must be right and good.

52. Behold, here then you have the cause and origin of all idolatry, of all heresy, of all hypocrisy, of all error, of which all the prophets have spoken, on account of which they were killed, and against which all the Scriptures protest.

All this comes from the stubborn, self-willed arrogance and delusion of natural reason, which is self-confident and puffed up because it knows that we ought to be pious, and serve God; it will neither listen to, nor suffer, a teacher to teach them, thinks it knows enough, and would find out for itself what it is to be pious and serve God, and how it may do so. Therefore divine truth cannot and must not submit to reason; for this would be the greatest mistake and be contrary to God’s honor and glory. In this way contentions and tribulations arise.

53. Therefore it is clear, I think, that John does not speak here of the false light, nor of that bright natural light, which rightly claims that we must be pious, for it is already here, and Christ did not come to bring it, but to dim and blind this false, self-willed arrogance, and to set in its place the light of grace, to wit, faith. And this also the words themselves indicate. when they say: “The life was the light of men.” If it is the light of men, it must be a different light from the one that is in men, since man already has the light of nature in him, and whatever enlightens man, enlightens the light of nature in man, and brings another light, which surpasses the light that is in man.

He does not say, that it is the light of irrational animals, but of man, who is a rational being. For there is not a man found in whom there is not the natural light of reason, from which cause alone he is called man and is worthy to be a man. If the Evangelist would have us understand by this light the natural light of reason, he would have said: The life was a light of darkness; as Moses writes in Genesis 1:2: “And darkness was upon the face of the deep.” Therefore this light must be that which was revealed in Christ on earth.

54. Notice also the order of the words. John puts the Life before the Light.

He does not say: “The light was the life of men ;” but on the contrary: “The life was the light of men ;” for the reason that in Christ there is reality and truth, and not simply appearance as in men. St. Luke speaks of Christ’s external life thus, Luke 24:19: “He was a prophet mighty in deed and word ;” and Acts 1:1: “Jesus began both to do and teach,” where “doing” precedes the “teaching”; for where there is only teaching without doing there is hypocrisy. Thus John says of John the Baptist, “He was the lamp that burneth and shineth,” John 5:35; for to be simply shining and not burning is deceptive. In order, therefore, that Christ may here also be recognized as the true, unerring light, John says that all things were life in him, and this same life afterwards was the light of men.

55. It follows then that man has no other light than Christ, God’s son in the flesh. And whosoever believes that Christ is true God, and that in him is life, will be illumined and quickened by this life. The light supports him, so that he may remain where Christ is. As the Godhead is an eternal life, this same light is an eternal light; and as this same life can never die so also this light can never be extinguished; and faith in it cannot perish.

56. We may also especially notice that the Evangelist assigns life to Christ, as the eternal Word, and not to Christ the man; for he says: “In him,” eminently in the Word, “was the life.” Although Christ died as man, yet he ever remained alive; for life could not and cannot die; and consequently death was overcome and was swallowed up in life, so much so that his humanity soon again became alive.

This same Life is the light of men; for he who recognizes and believes in such a life in Christ, indeed passes through death, yet never dies, as has been stated above. For this Light of life protects him, so that death .cannot harm him. Although the body must die and decay, the soul will not feel this death, because it is in that light, and through that light, that it is entirely comprehended in the life of Christ. But he who does not believe this, remains in darkness and death; and although his body is united to him, even as it will be forever at the day of judgment, yet the soul will nevertheless taste and feel death, and will die eternally.

57. From this we may realize how great was the harm which Cerinthus threatened, and which all do who believe and teach that Christ is only man and not true God. For his humanity would profit us nothing if the divinity were not in it. Yet, on the other hand, God will not and cannot be found, save through and in his humanity, which he has set up as an ensign for the nations, gathering together the dispersed of Judah from the four corners of the earth, Isaiah 11:12.

58. See now, if you will believe that in Christ there is such life that remains even in death, and has overcome death, this light will lighten you aright, and will remain a light and life within you even at the time of your death. It follows then that such Life and Light cannot be mere creatures, for no creature can overcome death, either in itself or in another. Behold, how easy and becoming this interpretation of the light is, and how much better it is for our salvation; but how very far they are from it who wish to make of this light only the natural light of reason. For this latter light does not improve any one, nay, it leads only farther away from Christ into creation and to false reason. We must enter into Christ, and not look at the lights which come from him, but gaze at his light, which is the origin of all lights.

We must follow the streams which lead to the source and not away from it.

B. CHRIST WAS THE LIGHT THAT SHINETH IN THE DARKNESS.

“And the light shineth in the darkness and the darkness apprehended it not.”

59. This passage has also been interpreted with such lofty ideas, and made to mean that reason has a natural light, as I have just mentioned, and that the same is kindled by God; and yet reason does not recognize, understand, nor feel him, the real Light, by whom it is kindled; therefore it is in darkness, and does not behold the Light from which nevertheless it receives all its vision.

60. O, that this interpretation, that reason has a natural light, were rooted out of my heart! How deeply it is seated there. Not that it is false or wrong in itself, but because it is out of place and untimely in this Gospel connection, and it will not allow these blessed and comforting words of the Gospel to remain simple and pure in their true meaning. Why do they not thus speak also of the natural life? For even the natural life is surely quickened by the divine life, just as much as the light of reason is kindled by the divine light.

They might just as well say that life quickens the dead and the dead apprehend it not, as to say that the light illumines dark reason and reason apprehends it not. I might also say that the eternal will makes the unwilling willing, and the unwilling do not apprehend it; and in like manner we might speak of all our other natural gifts and powers. But how does reason and its light fall on such speculations? The Platonic philosophers with their useless and senseless prating first led Augustine to his interpretation. The glitter was so fascinating that they were even called the divine philosophers. Augustine then carried us all with him.

61. What more can their talk teach than this, that reason is illumined by God, who is inconceivable and incomprehensible light? Just so life is given by God, who is inconceivable life, and all our powers are made powerful by God, who is inconceivable power. And as he is near to the light of reason with his inconceivable life, and to the powers with his inconceivable power, as St. Paul says, “In him we live, and move, and have our being”, Acts 17:28. Again, “Am I a God at hand, saith Jehovah, and not a God afar off?

Do not I fill heaven and earth ?” Jeremiah 23:23,24.

Thus we have just heard in the Epistle that “He upholds all things by the word of his power,” Hebrews 1:3. Therefore he is not only near to the light of reason and illumines it, but he is near also to all creatures, and flows and pours into them, shines and works in them, and fills all things.

Accordingly we are not to think that St. John speaks here of the light of reason; he simply sets mankind before him, and tells what kind of light they have in Christ, aside from and above the light of nature.

62. It is also a blind and awkward expression to say of the natural light that the darkness apprehended it not. What else would this be than to say that reason is illumined and kindled by the divine light, and yet, remains in darkness and receives no light? Whence comes this natural light? There can never be darkness where a light is kindled; although there is darkness from the want of the light of grace. But here they are not speaking of the light of grace, and so they can not refer to like or spiritual darkness. Therefore it is a contradiction of terms to say that the light illumined the darkness, and the darkness apprehended it not, or the darkness remained. One might as well say that life is given to a dead person, and the dead person does not apprehend it nor receive it, but remains dead.

63. But if some one should say that we are not able to apprehend him who gives light and life, then I really hear, what angel does apprehend him?

What saint apprehends the one who offers him grace? Verily he remains concealed and unapprehended: but this does not mean, as the Evangelist here says, that the Light is not apprehended in darkness; but as the words read, it means: The Light shineth into the darkness, but the darkness remains darkness and is not illuminated; the Light shines upon the darkness, and yet the darkness remains; just as the sun shines upon the blind, and yet they do not perceive it. Behold how many words I must waste in order to remove this foreign and false interpretation of our text!

64. Therefore let us cling to the simple meaning the words convey when we do no violence to them. All who are illumined by natural reason apprehend the light, each one being illumined according to his talent and capacity. But this Light of grace, which is given to men aside from and above the natural light, shines in darkness, that is, among men of the world, who are blind and without grace; but they do not accept it, yea, they even persecute it. This is what Christ means when he says, John 8:19: “And as this is the judgment, that the light is come into the world, and men loved the darkness rather than the light.” Behold, Christ was upon earth and among men before he was publicly preached by John the Baptist; but no one took notice of him. He was the Life and Light of men. He lived and did shine; yet there was nothing but darkness, and the darkness did not perceive him. Everybody was worldly blind and benighted. Had they apprehended who he was, they would have given him due honor, as St.

Paul says: “Had the rulers of this world known the wisdom of God, they would not have crucified the Lord of glory,” 1 Corinthians 2:8.

65. Thus Christ has always been the Life and Light, even before his birth, from the beginning, and will ever remain so to the end. He shines at all times in all creatures, in the Holy Scriptures, through his saints, prophets, and ministers, in his word and works; and he has never ceased to shine. But in whatever place he has shone, there was great darkness, and the darkness apprehended him not.

66. St. John may have indeed directed these words thus against the followers of Cerinthus, so that they saw the plain Scriptures and the truth that enlightened them, yet they did not apprehend their darkness. So it is at all times, and even now. Although the Scriptures are explained to blind teachers so that they may apprehend the truth, yet they do not apprehend it, and the fact remains that the light shineth in the darkness and the darkness apprehends it not.

67. It is especially to be observed that the Evangelist here says the light shineth, phaenei, that is, it is manifest and present to the eyes in the darkness. But he who receives nothing more from it remains in darkness; just as the sun shines for the blind man, but he does not on that account see any better. So it is the nature of this light that it shines in darkness, but the darkness does not on that account become brighter. In believers, however, it not only shines, but it makes them transparent and seeing, it lives in them, so that it can properly be said that “The life is the light of men.” On the other hand, light without life is a shining of darkness; therefore no light is of any use to unbelievers, for however clear the truth is presented and shown to them, they still remain in darkness.

68. Let us then understand all these sayings of the Evangelist as common attributes and titles of Christ, which he wishes to have preached in the Church as a preface and introduction of that which he proposes to write of Christ in his whole Gospel, namely, that he is true God and true man, who has created all things, and has been given to man as Life and Light, although but a few of all those to whom he is revealed receive him.

This is what our Gospel lesson contains and nothing more. In the same manner St. Paul also composes a preface and introduction to his Epistle to the Romans, Romans 1:1. Now follows the actual beginning of this Gospel:

C. CHRIST WAS THE LIGHT OF WHICH JOHN BORE WITNESS.

“There came a man, sent from God, whose name was John.”

69. St. Mark and St. Luke also begin their gospels with John the Baptist, and they should begin with him; as Christ himself says: “From the days of John the Baptist until now the kingdom of heaven suffereth violence,” Matthew 11:12. And St. Peter says that Jesus began from the baptism of John, by whom he was also called and ordained to be a minister, Acts 1:22. And St. John the Baptist himself testifies, “I have beheld the Spirit descending as a dove out of heaven,” John 1:32, and he heard the Father’s voice saying. “This is my beloved Son, in whom I am well pleased,” Matthew 3:17. Then Christ was made a teacher, and his public ministry began; then only began the Gospel of Christ. For no one except Christ himself was allowed to begin the exalted, blessed, comforting mission of the Word. And for his sake John must first come and prepare the people for his preaching, that they might receive the Life and the Light.

70. For, as we have heard, Christ is everywhere the Light which shines in the darkness and is not apprehended; so he was especially and bodily in his humanity present among the Jews, appeared to them; but he was not recognized by them. Therefore his forerunner, John, came for the sole purpose of preaching him, in order that he might be recognized and received. This passage therefore fittingly follows the former one. Since Christ, the shining Light, was not recognized, John came to open the eyes of men and to bear witness of the ever present, shining light, which afterwards was to be received, heard, and recognized itself without the witness of John.

71. It is my opinion that we have now passed through the most difficult and most glorious part of this Gospel; for what is said henceforth is easy, and is the same as that which the other Evangelists write of John and of Christ. Although, as I have said, this part is in itself not difficult, yet it has been purposely made so by natural and human interpretations. A passage naturally becomes difficult when a word is taken from its ordinary meaning and given a strange one. Who would not wish to know what a man is, and would not imagine all manner of wonderful things, if he were told that a man is something different from what all the world thinks? This is what happened here to the clear, simple words of the Evangelist.

72. Still John uses a peculiar style, since he always, because of Cerinthus, directs the testimony of John the Baptist to the divinity of Christ, which is not done by the other Evangelists, who only refer to Christ, without especially emphasizing his divinity. But here he says, John came to bear witness of the Light, and to preach Christ as the Life, the Light, and as God, as we shall hear.

73. What, therefore, was said about John the Baptist in Advent, is also to be understood here, namely that, like as he came before Christ and directed the people to him, so the spoken word of the Gospel is simply to preach and point out Christ. It was ordained by God for this purpose alone, just as John was sent by God. We have also heard that John was a voice in the wilderness, signifying by his office the oral preaching of the Gospel. Since the darkness was of itself unable to apprehend this Light, although it was present, John must needs reveal it and bear witness of it. And even now the natural reason is not able of itself to apprehend it, although it is present in all the world: the oral word of the Gospel must reveal it and proclaim it.

74. We see now that through the Gospel this light is brought to us, not from a distance, nor do we need to go far to obtain it; it is very near us and shines in our hearts; nothing more is needed than that it be pointed out and preached. And he who now hears it preached, and believes, finds it in his heart; for as faith is only in the heart, so also this light is alone in faith.

Therefore I say it is near at hand and within us, but of ourselves we cannot apprehend it; it must be preached and believed. This is also what St. Paul means when he says, referring to Deuteronomy 30:11-14: “Say not in thine heart, Who shall ascend into heaven? (that is, to bring Christ down), or, Who shall descend into the deep? (that is, to bring Christ up from the dead). But what saith it? The word is nigh thee, in thy mouth, and in thy heart; that is, the word of faith, which we preach.” Romans 10:6-8.

Behold this is the light which shineth in darkness, and is not recognized until John and the Gospel come and reveal it. Then man is enlightened by it, and apprehends it; and yet it changes neither time, nor place, nor person, nor age, but only the heart.

75. Again, as John did not come of himself, but was sent by God, so neither the Gospel nor any sermon on this Light can come of itself or from human reason; but they must be sent by God. Therefore the Evangelist here sets aside all the doctrines of men; for what men teach will never show Christ, the Light, but will only obstruct it. But whatsoever points out Christ is surely sent by God, and has not been invented by man. For this reason the Evangelist mentions the name and says: His name was John. In Hebrew John means grace or favor, to signify that this preaching and message was not sent on account of any merit of ours; but was sent purely out of God’s grace and mercy, and brings to us also God’s grace and mercy. Thus St. Paul says: “How shall they preach, except they be sent?” Romans 10:15.

76. From all this we learn that the Evangelist speaks of Christ in a manner that he may be recognized as God. For if he is the light which is everywhere present and shines in darkness, and it needs nothing more than that it be revealed through the Word, and recognized in the heart through faith, it must surely be God. No creature can to such a degree be so near in all places, and shine in all hearts. And yet the Light is God in a way as to be still man, and be preached in and by man. The words follow: “The same came for witness, that he might bear witness of the Light, that all might believe through him.”

77. From what has now been said, it is clear that the Gospel proclaims only this Light, the man Christ, and causes the darkness to apprehend it, yet not by reason or feeling, but by faith. For he says: “That all might believe through him.” Again: “He came for a witness, that he might bear witness.”

The nature of bearing witness is that it speaks of that which others do not see, know, or feel; but they must believe him that bears testimony. So also the Gospel does not demand a decision and assent according to reason, but a faith which is above reason, for in no other way can this light be recognized.

78. It was said plainly enough above, in what way the light of reason is in conflict with and rages against this Light, to say nothing of its being adhered to or apprehended by it. For it is positively written: “The darkness apprehendeth the light not;” therefore reason with its light must be taken captive and blinded; as is said in Isaiah 60:19: “The sun,” that is, thy reason, “shall be no more thy light by day; neither for brightness shall the moon give light unto thee; but Jehovah will be unto thee an everlasting light and thy God thy glory,” that is, through the Gospel or Word of God, or through the witness of John, which demands faith, and makes a fool of reason. Consequently witness is borne of this Light through the Word, that reason may keep silent and follow this testimony; then it will apprehend the Light in faith, and its darkness will be illumined. For if reason were able to apprehend this Light of itself, or adhere to it, there would be no need of John or his testimony.

79. Therefore the aim of the Gospel is to be a witness for reason’s sake, which is self-willed, blind and stubborn. The Gospel resists reason and leads it away from its own light and fancy to faith, through which it can apprehend this living and eternal Light. “He was not the Light, but came that he might bear witness of the Light.”

80. Dearly beloved, why does he say this, and repeat the words that John was only a witness of the Light? O, what necessary repetition! First of all to show that this Light is not simply a man, but God himself; for, as I have said, the Evangelist greatly desires to preach the divinity of Christ in all his words. If John, the great Saint, be not that Light, but only a witness of it, then this Light must be something far different from everything that is holy, whether it be man or angel. For if holiness could make such a light, it would have made one of John. But it is above holiness, and must therefore be above the angels, who are not more than holy.

81. In the second place, to resist wicked preachers of man, who do not bear witness of Christ, the Light, but of themselves. For it is true indeed, that all who preach the doctrines of men make man the light, lead men away from God to themselves, and set themselves up in the place of the true Light, as the pope and his followers have done. Therefore he is the Antichrist, that is, he is against Christ, the true Light.

82. This gospel text allows of no other doctrine beside it; it desires only to testify of Christ and lead men to him, who is the Light. Therefore, O Lord God, these words, “He was not the Light,” are truly worthy to be capitalized and to be well remembered against the men who set themselves up as the light and give to men doctrines and laws of their own fabrication.

They pretend to enlighten men, but lead them with themselves into the depths of hell; for they do not teach faith, and are not willing to teach it; and no one teaches it except John, who is sent of God, and the holy Gospel. Truly much could be said on this point.

83. In short, he who does not preach the Gospel to you, reject and refuse to hear him. He, however, preaches the Gospel who teaches you to believe and trust in Christ, the eternal Light, and not to build on any of your own works. Therefore beware of everything told you that does not agree with the Gospel; do not put your trust in it, nor accept it as something external, as you regard eating and drinking, which are necessary for your body, and which you may use at your pleasure or at the pleasure of another; but by no means as something necessary to your salvation. For this purpose nothing is necessary or of use to you except this Light.

84. O, these abominable doctrines of men, which are now so prevalent and which have almost banished this Light! They all wish to be this light themselves, but not to be witnesses of it. They advocate themselves and teach their own fancies, but are silent about this Light, or teach it in a way as to preach themselves along with it. This is worse than to be entirely silent; for by such teaching they make Samaritans who partly worship God and partly worship idols, 2 Kings 17:33.

D. HE WAS THE LIGHT THAT LIGHTETH EVERYONE.

“There was the true Light, which lighteth every man, coming into the world.”

85. Neither John nor any saint is the Light; but John and all evangelical preachers testify of the true Light. For the present enough has been said of this Light, what it is, how it is recognized by faith, and how it supports us eternally in life and death, so that no darkness can ever harm us. But what is remarkable is, that he says: “It lighteth every man, coming into the world.” If this be affirmed of the natural light it Would be contradicted when he says that it is: “the true Light.” He had said before: “The darkness apprehends it not”; and all his words are directed toward the Light of grace. Then follow the words: “He was in the world, and the world knew him not,” and “His own received him not.” But he whom the true Light lighteth, is illumined by grace, and recognizes the Light.

86. Again, that he does not speak of the light of grace is evident when he says: “It lighteth every man, coming into the world.” This manifestly includes all men who are born into the world. St. Augustine says it means that no man is illumined except by this Light; it is the same as though we were to say of a teacher in a place where there is no other teacher: This teacher instructs all the city, that is, there is no other teacher in that city; he instructs all the pupils. By it is not said that he teaches all the people in the city, but simply that he is the only teacher in the city, and none are taught but by him.

So here the Evangelist would have us know that John is not the Light, nor any man, nor any creature; but that there is only one Light that lighteth all men, and that no man comes into the world who can possibly be illumined by any other light.

87. And I cannot reject this interpretation; for St. Paul also speaks in like manner in Romans 5:18: “As through one trespass the judgment came unto all men to condemnation; even so through one act of righteousness the free gift came unto all men unto justification of life.” Although all men are not justified through Christ, he is, nevertheless, the only man through whom justification comes.

So it is also here. Although all men are not illumined, nevertheless this is the only light through which all illumination comes. The Evangelist has used this manner of speech freely, and had no fear that some might take offense because he says “all men.” He thought he would anticipate all such offense, and explains himself before and afterwards, and says: “The darkness apprehended him not, and his own received him not.” These words are sufficient proof to prevent anyone from saying that the Evangelist meant to say that all men are illumined; but he did wish to say that Christ is the only Light that lighteth all men, and without him no man is lighted.

88. If this were said of the natural light of reason, it would have little significance, since it not only enlightens all men who come into the world, but also those who go out of the world, and even devils. For this light of reason remains in the dead, in devils, and in the condemned, yea, it becomes brighter, that they may be all the more tormented by it. But since only human beings who come into this world are mentioned, the Evangelist indicates that he is speaking of the Light of faith, which lightens and helps only in this life; for after death no one will be illumined by it. The illuminating must take place in this life through faith in the man Christ, yet by his divinity. After this life we shall clearly see his divinity without the humanity and without faith.

89. Therefore the Evangelist is careful to form his words so as not by any means to reject the man Christ, and yet so as to declare his divinity. For this reason it was necessary for him to say “all men,” so as to preach only one light for all, and to warn us not to accept in this life the lights of men or any other lights.

One man is not to lighten another, but this light alone is to lighten all men; and ministers are to be only forerunners and witnesses of this Light to men, that all may believe in this Light.

Therefore, when he had said: “Which lighteth every man,” he realized that he had said too much, and so he added: “coming into the world,” so that he might make Christ the Light of this world. For in the world to come this light will cease and will be changed into eternal glory, as .St. Paul says: “When he shall deliver up the kingdom to God,” 1 Corinthians 15,24; but now he rules through his humanity. When he delivers up the kingdom, he will also deliver up the Light; not as though there were two kinds of light, or as though we were to see something different from what we now see; but we shall see the same Light and the same God we now see in faith, but in a different manner. Now we see him in faith darkly, then we shall see him face to face. Just as though I beheld a gilded picture through a colored glass or veil, and afterwards looked at it without these. So also St. Paul says: “Now we see in a mirror, darkly; but then face to face,” Corinthians 13:12.

90. Behold, you now know of what the Evangelist speaks, when he says that Christ is the Light of men through his humanity, that is, in faith, by means of which his divinity is reflected as by a mirror, or is seen as in a glass or as the sun shines through bright clouds. But let us remember that the Light is attributed to his divinity, not to his humanity; and yet his humanity, which is the cloud or curtain before the Light, must not be thought lightly of.

91. This language is sufficiently plain and he who has faith understands very well what is the nature and character of this Light. It matters not if he who does not believe does not understand it. He is not to understand it, for it is better that he knew nothing of the Bible and did not study it, than that he deceive himself and others with his erroneous light; for he imagines it to be the light of Scripture, which, however, cannot be apprehended without true faith. For this Light shines in the darkness, but is not apprehended by it.

92. This passage may also mean that the Evangelist has in mind the preaching of the Gospel and of faith in all the world, and so that this Light shines upon all men throughout the world, just as the sun shines upon all men. St. Paul says: “Be not moved away from the hope of the Gospel which ye heard, which was preached in all creation under heaven,” Colossians 1:23. Christ himself says: “Go ye into all the world, and preach the Gospel to the whole creation,” Mark 16:15. The Psalmist also says: “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,” Psalm 19:6. How this is to be understood has been explained in the sermon on the Epistle for Christmas. Isaiah 9:2.

93. By this easy and simple interpretation we can readily understand how this Light lighteth every man, coming into the world, so that neither Jews nor anyone else should dare to set up their own light anywhere. And this interpretation is well suited to the preceding passages. For even before John or the Gospel bore witness of the Light, it had shone in darkness and the darkness apprehended it not; but after it has been proclaimed and publicly witnessed to, it shines as far as the world extends, unto all men, although all men will not receive it; as follows:

II. THE COMING OF CHRIST.

“He was in the world, and the world was made through him, and the world knew him not.”

94. All this is said of Christ as man and refers especially to the time after his baptism, when he began to give light according to John’s testimony. He was ever in the world. But what place of the world knew it? Who received him? He was not even received by those with whom he was personally associated, as the following shows: “He came unto his own, and they that were his own received him not.”

95. This also is said of his coming as a preacher, and not of his being born into the world. For his coming is his preaching and illumining. The Baptist says: “He it is who coming after me is preferred before me, the latchet of whose shoe I am not worthy to unloose,” Matthew 3:11; Luke 3:16; Mark 1:7; John 1:27. On account of this coming John is also called his forerunner, as Gabriel said to his father Zacharias: “He shall go before his face in the spirit and power of Elijah; to make ready for the Lord a people prepared for him,” Luke 1:17. For, as has been said, the Gospels begin with the baptism of Christ. Then he began to be the Light and to do that for which he came. Therefore it is said that he came into the world to his own people and his own received him not. If this were not said of his coming to give light by preaching, the Evangelist would not thus reprove them for not having received him.

96. Who could know that it was he, if he had not been revealed? Therefore it is their fault that they did not receive him; for he came and was revealed by John and by himself. Therefore John says, “That he should be made manifest to Israel, for this cause came I baptizing with water,” John 1:31. And he says himself, “I am come in my Father’s name, and ye receive me not; if another shall come in his own name, him ye will receive,” John 5:43. This is also evidently said of the coming of his preaching and of his revelation.

97. He calls the Jews his own people because they were chosen out of all the world to be his people, and he had been promised to them through Abraham, Isaac, Jacob and David. For to us heathens or Gentiles there was no promise of Christ. Therefore we are strangers and are not called “his own”; but through pure grace we have been adopted, and have thus become his people; though, alas, we also allow him to come daily through the Gospel and do not esteem him. Therefore we must also suffer that another, the Pope, comes in his place and is received by us. We must serve the bitter foe because we will not serve our God.

98. But we must not forget in this connection that the Evangelist refers twice to the divinity of Christ. First, when he says: “The world was made through him.” Secondly, when he says: “He came unto his own.” For it is the nature only of the true God to have his own people. The Jews were always God’s own people, as the Scriptures frequently declare. If then they are Christ’s own people, he must certainly be that God to whom the Scriptures assign that people.

99. But the Evangelist commends to every thoughtful person for consideration, what a shame and disgrace it is that the world does not recognize its Creator, and that the Jewish people do not receive their God.

In what stronger terms can you reprove the world than by saying that it does not know its Creator? What base wickedness and evil report follow from this fact alone! What good can there be where there is nothing but ignorance, darkness and blindness? What wickedness where there is no knowledge of God! O, woe! What a wicked and frightful thing the world is! The one who knew the world and duly pondered this, would fall the deeper into perdition. He could not be happy in this life, of which such evil things are written. “But as many as received him, to them gave he the right to become children of God, even to them that believed on his name.”

100. We see now what kind of a Light that is of which the Evangelist has hitherto been speaking. It is Christ, the comforting light of grace, and not the light of nature or reason. For John is an Evangelist and not a Platonist.

All who receive the light of nature and reason receive him according to that light; how could they receive him otherwise? Just as they receive the natural life from the divine life. However, that light and that life do not give them any power to become the children of God. Yea, they remain the enemies of this Light, do not know it, nor acknowledge it. Therefore there can be no reference in this Gospel to the light of nature, but only to Christ, that he may be acknowledged as true God.

101. From now on this Gospel is familiar to all, for it speaks of faith in Christ’s name, that it makes us God’s children. These are excellent words and powerfully refute the teachers of the law, who preach only good works. Good works never bring about a change of heart. Therefore, although the work righteous are ever changing and think they are improving their deeds, in their hearts they remain the same, and their works only become a mantle for their shame and hypocrisy.

102. But, as has often been said, faith changes the person and makes out of an enemy a child, so mysteriously that the external works, walk and conversation remain the same as before, when they are not by nature wicked deeds. Therefore faith brings with it the entire inheritance and highest good of righteousness and salvation, so that these need not be sought in works, as the false teachers of good works would have us believe. For he who is a child of God has already God’s inheritance through his sonship. If then faith gives this sonship, it is manifest that good works should be done freely, to the honor of God, since they already possess salvation and the inheritance from God through faith. This has been amply explained heretofore in the sermon on the second Epistle for this day. “Who were born, not of blood, nor of the will of the flesh, nor of the will of man, but of God.”

103. To explain himself, the Evangelist here tells us what faith does, and that everything is useless without it. Here he not only does not praise nature, light, reason, and whatever is not of faith, but forcibly overthrows each. This. sonship is too great and noble to originate from nature or to be required by it.

104. John mentions four different kinds of sonship: one of blood, another of the will of the flesh, a third of the will of man, the fourth of this will of God. It is evident that the sonship of blood is the natural sonship. With this he refutes the Jews who boasted that they were of the blood of Abraham and the patriarchs, relying on the passages of Scripture in which God promises the blessing and the inheritance of eternal salvation to the seed of Abraham. Therefore they claim to be the only true people and children of God. But here he says, there must be more than mere blood, else there is no sonship of God. For Abraham and the patriarchs received the inheritance, not for blood’s sake but for faith’s sake, as Paul teaches in Hebrews 11:8. If mere blood-relationship were sufficient for this sonship, then Judas, the betrayer, Caiaphas, Ananias, and all the wicked Jews who in times past were condemned in the wilderness, would have a proper right to this inheritance. For they were all of the blood of the patriarchs. Therefore it is said, they were born, “not of blood, but of God.”

105. The other two relationships or sonships, to wit, “of the will of the flesh.” and “of the will of man” I do not yet sufficiently understand myself.

But I see very well that the Evangelist thereby wishes to reject everything which is of nature and which nature can accomplish, and that he would retain the birth by God alone. Therefore there is no danger in whatever manner we explain these two parts and variously attribute them to nature outside of grace. It is all the same. Some understand the sonship of the will of the flesh to come not of blood, but through the law of Moses. He commanded that the nearest kin to the wife of a deceased husband marry the widow, and raise a name and heir to the deceased one, that the name of his friend be not put out of Israel. To this interpretation belongs also the step-relationship, which comes of the will of the flesh, and not of bloodrelationship.

106. But the Evangelist here calls by the name of flesh man, as he lives in the flesh, which is the common Scriptural designation. Therefore the meaning is: not as men have children outside of their own line of descent, which is carnal and human, and takes place in accordance with man’s free will. But what is born in the line of ancestral blood, takes place without the free will, according to nature, whether a man wills it or not.

107. The third kind of sonship mentioned is “of the will of man.” This is taken to mean the sonship of strangers, commonly called “adoption,” as when a man chooses and adopts a strange child as his own. Though you were Abraham’s or David’s real child, or step-child, or you had been adopted, or you were a stranger, it would all be of no benefit to you unless you were born of God. Even Christ’s own friends and relatives did not believe in him, as we are told, John 7:5.

108. But those who wish may explain this relationship as follows: “Those born of blood” may mean all those who belong to the blood-relationship, whether it be a full or a step-relationship; “those born of the will of the flesh” may include all those who are not born of blood, or those who have been adopted into the relationship. But “those who are born of the will of man” are spiritual children of those who are the disciples or followers of a teacher. Thus the Evangelist rejects everything that might be accomplished by blood, flesh, nature, reason, art, doctrine, law, free will, with all their powers, so that no one may presume to help another by means of his own doctrine, work, art, or free will, or be allowed to help any man upon earth to the kingdom of God; he is to reject everything, except the striving after the divine birth.

I am also inclined to think that “man” in the Scriptures usually means a superior, who rules, leads, and teaches others. These are properly and before all others rejected, since no relationship is more stubborn, more insolently presumptuous, and confides more in itself than this, and does most strenuously oppose grace at all times, and persecutes the Lord of grace. In this respect let every one have his opinion, as long as he bears in mind that nothing avails which is not born of God. For if something else would have availed anything, the Evangelist would without doubt have put it side by side with the divine birth, especially as he looks for it so carefully, and would not have exalted only this divine birth.

109. The divine birth is therefore nothing else than faith. How can this be?

It has been explained above how the light of grace opposes and blinds the light of reason. If now the Gospel comes and bears witness to the light of grace, that man must not live and do according to his fancy, but must reject, put away, and destroy the light of nature, if this man accepts and follows such testimony, gives up his own light and fancy, is willing to become a fool, allows himself to be led, taught and enlightened he will be entirely changed, that is, in his natural light. His old light is extinguished and a new light, to wit, faith is kindled. He follows this new light in life and in death, clings solely to the witness of John or the Gospel, even should he be compelled to abandon all he had and could do before.

Behold, he is now born again of God through the Gospel, in which he remains, and lets go his own light and fancy, as St. Paul says: “For in Christ Jesus I begat you through the Gospel,” 1 Corinthians 4:15; again, “Of his own will he brought us forth by the word of truth, that we should be a kind of first fruits of his creatures,” James 1:18. Therefore St.

Peter calls us “new born babes,” 1 Peter 2:2.. It is for this reason also that the Gospel is called the womb of God, in which we are conceived, carried and born as a woman conceives, carries and bears a child in her womb. Isaiah says: “Hearken unto me, O house of Jacob, and all the remnant of the house of Israel, that have been borne by me from their birth, that have been carried from the womb,” Isaiah 46:3.

110. But this birth properly shows its power in times of temptation and death. There it becomes evident who is born again, and who is not. Then the old light, reason, struggles and wrestles and is loath to leave its fancies and desires, is unwilling to consider and resort to the Gospel, and let go its own light. But those who are born again, or are then being born again, spend their lives in peace and obedience to the Gospel, confide in and cling to the witness of John, and let go, their light, life, property, honor, and all they have. Therefore they come to the eternal inheritance, as real children.

111. But when this light, reason and man’s old conceit are dead, dark, and changed into a new light, then the life and all powers of man must be changed and be obedient to the new Light. For where the will goes reason follows, and love and pleasures follow the will. And so the whole man must be hid in the Gospel, become a new creature and put off the old Adam, as the serpent puts off its old skin. When the skin becomes old the serpent seeks a narrow crevice in the rock, crawls through it, sheds its old skin, and leaves it on the outside.

Thus man must resort to the Gospel and to God’s Word, confidently trusting their promises, which never fail. In this way he puts off the old Adam, sets aside his own light and conceit, his will, love, desire, speech, and his deeds, and becomes an entirely new man, who sees everything in a different manner than before, judges differently, thinks differently, wills differently, speaks and loves and desires differently, acts and conducts himself differently than he did before. He now understands whether all the conditions and works of men are right or wrong, as St. Paul says: “He that is spiritual judgeth all things, and he himself is judged of no man,” Corinthians 2:15.

112. He now sees clearly what great fools they are who pretend to become pious through their good works. He would not give one farthing for all the preachers, monks, popes, bishops, tonsures, cowls, incense, illuminations, burning of candles, singing, organs, prayers, with all their external performances; for he sees how all this is simple idolatry, and foolish dissimulation, just as the Jews prayed to Baal, Astaroth, and the calf in the wilderness, which they looked upon as precious things in the old light of stubborn, self-conceited reason.

113. From this it is evident that no blood, nor relationship, nor command, nor doctrine, nor reason, nor free will, nor good works, nor exemplary living, nor Carthusian orders, nor any religious orders, though they were angelic, are of any use or help to this sonship of God; but they are only a hindrance. For where reason is not first renewed and in agreement with the new birth, it takes offense, becomes hardened and blinded, so that it will scarcely, if ever, be able to be righted; but thinks its doings and ways are right and proper, storming and raving against all who disregard and reject its doings. Therefore the old man remains the enemy of God and of grace, of Christ and of his light, beheads John and destroys his testimony, the Gospel, and sets up his own human doctrines. Thus the game goes on even now, in full splendor and power, in the doings of the pope and his clergy. who together know nothing of this divine birth. They prattle and speak nonsense in their doctrines and commandments of certain good works, with which they hope to attain grace, though still clad in the old Adam.

114. But what is here said remains unchangeable: Not of blood, not of the will of the flesh nor of man, but of God, is this new birth. We must despair of our own will, works, and life, which have been poisoned by the false, stubborn, selfish light of reason; in all things listen to the voice and testimony of the Baptist; believe and obey it. Then the true Light, Christ, will enlighten us, renew us, and give us power to become the sons of God.

For this reason he came and was made man, as follows:

III. CHRIST’S INCARNATION.

“And the Word became flesh, and dwelt among us, and we beheld his glory, glory as of the Only Begotten from the Father, full of grace and truth.”
115. By “flesh” we understand the whole man, body and soul, according to the Scriptures, which call man “flesh,” as above, when it is said: “Not of the will of the flesh”; and in the Creed we say: “I believe in the resurrection of the body” (German: flesh), that is, of all men. Again Christ says: “Except those days had been shortened, there would be no flesh saved,” that is, no man, Matthew 24:22. Again: “He remembered that they were but flesh, a wind that passeth away, and cometh not again,” Psalm 78:39. Again: “Thou gavest him authority over all flesh, that to all whom thou hast given him, he should give eternal life,” John 17:2.

116. I speak of this the more fully because this passage has occasioned so much offense on the part of heretics at the time when there were learned and great bishops. Some, as Photinus and Appollinaris, taught that Christ was a man without a soul, and that the divine nature took the place of the soul in him. Manichaeus taught that Christ did not have true, natural flesh, but was only an apparition, passing through his mother, Mary, without assuming her flesh and blood, just as the sun shines through a glass, but does not assume its nature. In opposition to all these the Evangelist uses a comprehensive word, and says: “He became flesh,” that is, a man like every other man, who has flesh and blood, body and soul.

117. Thus the Scriptures, one part after another, had to be tried and confirmed, until the time of the Antichrist, who suppressed them not in parts, but in their entirety. For it has been prophesied that at the time of Antichrist all heresy should be united into one parasitic whole and devour the world. This could not have happened at a better time than when the Pope set aside the whole Scriptures, and in their place set up his own law.

Therefore bishops are now no more heretics, nor can they become heretics; for they have no part of the book by which heretics are made, to wit, the Gospel. They have piled up all heresy within and among themselves.

118. In times past, heretics, however bad they were, still remained in the Scriptures, and left some parts intact. But what is left since this divine birth and faith are no more acknowledged and preached, and in their stead only human law and works? What matters it, whether Christ is God or not God, whether he was flesh or a mere apparition, whether he had a soul or not, whether he had come before or after his mother, or whether all error and heresy which have ever been would prevail? We would have no more of him than all those heretics and do not need him. He seems to have become man in vain, and all things written about him seem to be to no purpose, because we have ourselves found a way by which we may by our own works come to the grace of God!

119. Therefore there is no difference between our bishops and all heretics that have ever lived, except this that we name Christ with our mouth and pen, for the sake of appearance. But among ourselves we speak of him, and are as little benefited by him, as though he were one with whom all heretics might play the fool. Thus St. Peter has prophesied and said: “These shall be false teachers among you, who shall privily bring in destructive heresies, denying even the Master that bought them.” ( <610201> Peter 2:1).

120. What does it profit, though Christ be not what the heretics make him, if he is no more to us than to them, and does no more for us? What does it profit to condemn the heretics, and know Christ aright, if we have no different faith in him than they had? I see no reason for the need of Christ, if I am able to attain grace by my works. It is not necessary for him to be God and man. In short all that is written about him is unnecessary; it would be sufficient to preach God alone, as the Jews believe, and then obtain his grace by means of my works. What more would I want? What more would I need?

121. Christ and the Scriptures are not necessary, as long as the doctrine of the pope and his schools exist. Therefore I have said that pope, bishops, and schools are not good enough to be heretics; but they surpass all heretics, and are the dregs of all heresies, errors, and idolatry from the beginning, because they entirely suppress Christ and the Word of God, and only retain their names for appearance’s sake. This no idolator, no heretic, no Jew has ever done, not even the Turk with all his violent acts. And although the heathen were without the Scriptures and without Christ before his birth, yet they did not oppose him and the Scriptures, as these do. Therefore they were far better than the Papists.

122. Let us be wise in these times in which Anti-Christ is powerful, and let us cling to the Gospel, which does not teach us that reason is our light, as men teach us, but which presents Christ as indispensable to our salvation, and says: The Word, by which all things were made, is life, and the life is the light of men. Firmly believe that Christ is the Light of men, that without him all is darkness in man, so that he is unable to know what to do or how to act, to say nothing about being able to attain the grace of God by his own works, as the foolish schools with their idol, the Pope, teach and deceive all the world.

123. He came that he might become the Light of men, that is, that he might become known; he showed himself bodily and personally among men and was made man. He is the light on the candle-stick. The lost piece of money did not of itself and with light in hand go after and seek the lighted candle, but the candle with its light sought the piece of money and found it; it has swept the house of this whole world in every nook and corner with its broom; and it continues to seek, sweep and find even until the last day.

124. But that the Word and not the Father was made flesh, and that both are one complete, true God, is a great mystery. Yet faith apprehends it all, and it is proper that reason should not apprehend it; it happened and is written that reason should not apprehend it, but become altogether blind, dazzled and stupefied, changing from its old false light into the new light.

125. Yet this article is not opposed to the light of reason, which says that we must serve God, believe, and be pious, which accords with this article.

But if reason is called on to say exactly who this God is, it is startled and says: “This is not God,” and so makes a God according to its fancy.

Therefore when it is informed that this Word is God and that the Father is the same God, it doubts, hesitates and imagines the article to be wrong and untrue, continues in its conceit and fancy, and thinks it knows better what God is and who he is than any one else.

126. Thus the Jews continue in their opinion, and do not doubt at all that God is to be believed and honored; but who this God is, they explain according to their own fancy, claim to be masters themselves, and even make God a liar. See then, thus reason does to all of God’s works and words, continues to cry that God’s work and Word are to be honored, but claims that it is its privilege and judgment to say what is God’s work and Word. It would judge God in all his works and words, but is unwilling to be judged by him. What God is or is not, must be according to its caprice.

127. Consider whether God does not justly express his anger in the Scriptures against such immeasurable wickedness, whether he does not rightly prefer open sinners to such saints. What would you think more vexatious than such wicked presumptuous? I say this that we may recognize the delicious fruit to which the pope and his schools attribute so much, and which of itself and by its own exertions, without Christ, provides the grace of God. They are God’s greatest enemies, and would annihilate him, in order that they might be God themselves, and succeed in making men believe that the grace of God is obtained as they prescribe.

This surely is real darkness.

128. See, in this way reason must make idols, and cannot do otherwise; it knows very well how to talk of God’s honor, but goes and bestows the same honor on him whom it fancies to be God. Such a one is certainly not God, but is reason’s fancy and error, of which the prophets in various ways complained. Nor does it improve the matter, if any one were to say, as the Jews do: “Yes, I mean the God who has created the heavens and the earth; here I cannot be mistaken, and must be right.” In Isaiah 48:1 God himself answers: “Hear ye this, who swear by the name of Jehovah, and make mention of the God of Israel, but not in truth, nor in righteousness.”

And Jeremiah 5:2 says: “And though they say, as Jehovah liveth; surely they swear falsely.”

129. How is this to be accounted for? It happens thus that he who does not accept God in the particular manner in which God has revealed himself, will profit nothing, if he afterwards accepts God in the manner which he has selected for himself. If Abraham had said that it was neither God nor God’s work that commanded him to sacrifice his son Isaac, but would have followed his reason and have said he would not sacrifice his son, but would serve the God who made heaven and earth in some other way, what would it have profited him? He would have lied; for he would in that very thing have rejected the God who created the heavens and the earth, and would have devised another God, under the name of the God who had created the heavens and the earth, and would have despised the true God, who had given him the command.

130. Behold, thus they all lie who say, they mean the true God who created the heavens and the earth, and yet do not accept his work and Word, but exalt their own opinion above God and his Word. If we truly believed in the God who had created heaven and earth, they would also know that the same God is a creator of their imagination, makes, breaks and judges it as he pleases. But as they do not allow him to be a creator of themselves and their fancies even in a small degree, it cannot be true that they believe him to be the creator of all creation.

131. Perhaps you will say: What if I were deceived, and he were not God?

I answer: Do not worry, dear soul; a heart that does not trust in its own fancy God will not allow to be deceived; for it is not possible that he should not enter such a heart and dwell there. Mary says: “He hath filled the hungry with good things,” Luke 1:53. The Psalmist says: “He satisfieth the longing soul,” <19A709> Psalm 107:9. But if any is deceived it is certain that he trusted in his own fancy, either secretly or openly. Therefore a hungry soul always stands in fear in those things that are uncertain, whether they be of God. But self-conceited persons are immediately taken with them, thinking it sufficient if the things glitter and take their fancy.

Again what is certain to be of God, the simple accept at once, but the arrogant persecute it.

132. Now there is no surer sign of a thing of God than that it is against or beyond our fancy. Likewise the arrogant think, there is no surer sign that a thing is not of God than that it is against their fancy. For they are makers and masters of God, and so make those things God and of God which accord with their fancy. Therefore all those who depend upon themselves must be deceived, and all those who are simple-minded, and not preoccupied with themselves, are safe; they are they who keep the true Sabbath. Where this fancy goes so far as to employ the Word of God in defense of its arrogance and to apply the Scriptures according to its own light, there is neither hope nor help. Such people think the Word of God on their side, and they must safeguard it. This is the last fall, and is the real mischief of Lucifer, of whom Solomon speaks: “A righteous man falleth seven times, and riseth up again; but the wicked are overthrown by calamity.” Proverbs 24:16.

133. Of this there is now enough; let us come back again to the Gospel.

John says: “And the Word became flesh, and dwelt among us ;” that is, he lived among men upon earth, as other men do. Even though he was God, he became a citizen of Nazareth and Capernaum, and conducted himself as other men did. Thus St. Paul says: “Who, existing in the form of God, counted not the being man equality with 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.” Philippians 2:6-8.

134. Now this “likeness” and “dwelling” of Christ must not be understood of his human nature, in which he has been made like unto men. But these words must be understood as referring to his external being and mode of living such as eating, drinking, sleeping, walking, working, resting, hearth and home, walking, and standing, and all human conduct and deportment, by which no one could recognize him as God, had he not been so proclaimed by John in the Gospel.

IV. THE REVELATION OF CHRIST’S GLORY.

135. He says further: “We behold his glory,” that is, his divinity through his miracles and teachings. The word “glory” we have heard before in the Epistle, where it was said of Christ, that Christ is the “brightness of the Father’s glory,” which means his divinity. Our word “glory” comes from the Latin “gloria.” The corresponding word in Hebrew is “Cabod” and the Greek word is “Doxa.” Thus we speak of a ruler or a great man having achieved an accomplishment with great glory, and that everything passed off gloriously, when it has passed off well, successfully, and bravely.

Glory does not only mean a great repute, or far-famed honor, but it means also the things which give occasion for the fame, such as costly houses, vessels, clothes, servants, and the like, as Christ says of Solomon: “Consider the lilies of the field, how they grow; they toil not, neither do they spin; yet I say unto you, that even Solomon in all his glory was not arrayed like one of these,” Matthew 6:28-29. In the book of Esther we read: “King Ahasuerus made a great feast ...... when he showed the riches of his glorious kingdom,” Esther 1:3-4. Thus we say: This is a glorious thing, a glorious manner, a glorious deed, “gloriosa res”. This is also what the Evangelist means when he says: “We have seen his glory,” to wit, his glorious being and deeds, which are not an insignificant, common glory, but the glory as of the only begotten of the Father.

136. Here he expresses who the Word is, of whom he and Moses have been speaking, namely, the only begotten Son of God, who has all the glory of the Father. He calls him the only begotten, so as to distinguish him from all the children of God, who are not natural children as this one is.

With these words is shown his true divinity; for if he were not God, he could not in preference to others be called the only begotten Son, which is to say that he and no other is the Son of God. This can not be said of angels and pious men. For not one of them is the Son of God, but are all brethren and creatures of a like creation, children elected by grace, and not children born out of God’s nature.

137. But the expression, “We beheld his glory”, does not refer only to bodily sight; for the Jews also saw his glory, but did not regard it as the glory of the only begotten Son of God: it refers to the sight of the faithful, who believe it in their hearts. Unbelievers, who beheld only the worldly glory, did not notice this divine glory. Nor can these two tolerate each other. He that would be glorious before the world for God’s sake, will be glorious before God. “Full of Grace and Truth.”

138. These two words are commonly used together in the Scriptures. “Grace” means that whatsoever Christ does is ever pleasing and right.

Furthermore, in man there is only disfavor and guile; all that he does is displeasing to God. In fact, he is fundamentally untrue and puts on a vain show, as the Psalmist says: “All men are liars” <19B611> Psalm 116:11. And again: “Surely every man at his best estate is altogether vanity.” Psalm 39:5.

139. This passage is opposed to the presumptuous Papists and Pelagians, who find something outside of Christ, which they claim is good and true; and yet in Christ alone is grace and truth. It is indeed true, as has been said above, that there are some things outside of Christ which are true and pleasing, as the natural light, which teaches that three and two are five, that God should be honored, and the like.

But this light never accomplishes its end; for as soon as reason is to act, and make use of its light, and exercise it, it confuses everything, calls that which is good bad, and that which is bad good; calls that the honor of God which is his dishonor, and vice versa. Therefore man is only a liar and vain, and unable to make use of this natural light except against God, as we have already said.

140. It is unnecessary to look for the armor in this Gospel; it is all armor and the chief part, upon which is founded the article of faith that Christ is true God and true man, and that without Grace, nature, free will, and works are nothing but deception, sin, error and heresy in spite of Papists and Pelagians.

Luther on Luke 2:1-14

Luther on Luke 2:1-14

Luther on Luke 2:1-14

CHRISTMAS EVE

This sermon appears in the Erl. Ed. 10:133; W. 11:162; St. L. 11:118.

TEXT:

Luke 2:1-14. Now it came to pass in those days, there went out a decree from Caesar Augustus, that all the world should be enrolled. This was the first enrolment made when Quirinius was governor of Syria. And all went to enroll themselves, every one to his own city. And Joseph also went up from Galilee, out of the city of Nazareth, into Judea, to the city of David, which is called Bethlehem, because he was of the house and family of David; to enroll himself with Mary, who was betrothed to him, being great with child. And it came to pass, while they were there, the days were full, lied that she should be delivered. And she brought forth her firstborn son; and she wrapped him in swaddling clothes, and laid him in a manger, because there was no room for them in the inn.

And there were shepherds in the same country abiding in the field, and keeping watch by night over their flock. And an angel of the Lord stood by them, and the glory of the Lord shone round about them; and they were sore afraid. And the angel said unto them, Be not afraid; for behold, I bring you good tidings of great joy which shall be to all the people: for there is born to you this day in the city of David a Savior, who is Christ the Lord. And this is the sign unto you: Ye shall find a babe wrapped in swaddling clothes, and lying in a manger. And suddenly there was with the angel a multitude of the heavenly host praising God, and saying, Glory to God in the highest, and on earth peace among men in whom he is well pleased.


THE STORY OF JESUS’ BIRTH.

1. It is written in Haggai 2:6-7, that God says: “I will shake the heavens; and the precious things of all nations shall come.” This is fulfilled today, for the heavens were shaken, that is, the angels in the heavens sang praises to God. And the earth was shaken, that is, the people on the earth were agitated; one journeying to this city, another to that throughout the whole land, as the Gospel tells us. It was not a violent, bloody uprising, but rather a peaceable one awakened by God who is the God of peace.

It is not to be understood that all countries upon earth were so agitated; but only those under Roman rule, which did not comprise half of the whole earth. However, no land was agitated as was the land of Judea, which had been divided among the tribes of Israel, although at this time the land was inhabited mostly by the race of Judah, as the ten tribes led captive into Assyria never returned.

2. This taxing, enrollment, or census, says Luke, was the first; but in the Gospel according to Matthew 17:24, and at other places we read that it was continued from time to time, that they even demanded tribute of Christ, and tempted him with the tribute money, Matthew 22:17. On the day of his suffering they also testified against him, that he forbade to give tribute to Caesar. The Jews did not like to pay tribute, and unwillingly submitted to the taxing, maintaining that they were God’s people and free from Caesar. They had great disputes as to whether they were obliged to pay the tribute, but they could not help themselves and were compelled to submit. For this reason they would have been pleased to draw Jesus into the discussion and bring him under the Roman jurisdiction. This taxing was therefore nothing else but a common decree throughout the whole empire that every individual should annually pay a penny, and the officers who collected the tribute were called publicans, who in German are improperly interpreted notorious sinners.

3. Observe how exact the Evangelist is in his statement that the birth of Christ occurred in the time of Caesar Augustus, and when Quirinius was governor of Syria, of which the land of Judea was a part, just as Austria is a part of the German land. This being the very first taxing, it appears that this tribute was never before paid until just at the time when Christ was to be born. By this Jesus shows that his kingdom was not to be of an earthly character nor to exercise worldly power and lordship, but that he, together with his parents, is subject to the powers that be. Since he comes at the time of the very first enrollment, he leaves no doubt with respect to this, for had he desired to leave it in doubt, he might have willed to be born under another enrollment, so that it might have been said it just happened so, without any divine intent.

4. And had he not willed to be submissive, he might have been born before there was any enrollment decreed. Since now all the works of Jesus are precious teachings, this circumstance can not be interpreted otherwise than that he by divine counsel and purpose will not exercise any worldly authority; but will be subject to it. This then is the first rebuke to the pope’s government and every thing of that character, that harmonizes with the kingdom of Christ as night does with day.

5. This Gospel is so clear that it requires very little explanation, but it should be well considered and taken deeply to heart; and no one will receive more benefit from it than those who, with a calm, quiet heart, banish everything else from their mind, and diligently look into it. It is just as the sun which is reflected in calm water and gives out vigorous warmth. but which can not be so readily seen nor can it give out such warmth in water that is in roaring and rapid motion.

Therefore, if you would be enlightened and warmed, if you would see the wonders of divine grace and have your heart aglow and enlightened, devout and joyful, go where you can silently meditate and lay hold of this picture deep in your heart, and you will see miracle upon miracle. But to give the common person a start and a motive to contemplate it, we will illustrate it in part, and afterwards enter into it more deeply.

6. First, behold how very ordinary and common things are t,; us that transpire on earth, and yet how high they are regarded in heaven. On earth it occurs in this wise: Here is a poor young woman, Mary of Nazareth, not highly esteemed, but of the humblest citizens of the village. No one is conscious of the great wonder she bears, she is silent, keeps her own counsel, and regards herself as the lowliest in the town. She starts out with her husband Joseph; very likely they had no servant, and he had to do the work of master and servant, and she that of mistress and maid, They were therefore obliged to leave their home unoccupied, or commend it to the care of others.

7. Now they evidently owned an ass, upon which Mary rode, although the Gospel does not mention it, and it is possible that she went on foot with Joseph. Imagine how she was despised at the inns and stopping places on the way, although worthy to ride in state in a chariot of gold.

There were, no doubt, many wives and daughters of prominent men at that time, who lived in fine apartments and great splendor, while the mother of God takes a journey in mid-winter under most trying circumstances. What distinctions there are in the world! It was more than a day’s journey from Nazareth in Galilee to Bethlehem in the land of Judea. They had to journey either by or through Jerusalem, for Bethlehem is south of Jerusalem while Nazareth is north.

8. The Evangelist shows how, when they arrived at Bethlehem, they were the most insignificant and despised, so that they had to make way for others until they were obliged to take refuge in a stable, to share with the cattle, lodging, table, bed chamber and bed, while many a wicked man sat at the head in the hotels and was honored as lord. No one noticed or was conscious of what God was doing in that stable. He lets the large houses and costly apartments remain empty, lets their inhabitants eat, drink and be merry; but this comfort and treasure are hidden from them. O what a dark night this was for Bethlehem, that was not conscious of that glorious light!

See how God shows that he utterly disregards what the world is, has or desires; and furthermore, that the world shows how little it knows or notices what God is, has and does.

9. See, this is the first picture with which Christ puts the world to shame and exposes all it does and knows. It shows that the world’s greatest wisdom is foolishness, her best actions are wrong and her greatest treasures are misfortunes. What had Bethlehem when it did not have Christ? What have they now who at that time had enough? What do Joseph and Mary lack now, although at that time they had no room to sleep comfortably?

10. Some have commented on the word “diversormm”, as if it meant an open archway, through which every body could pass, where some asses stood, and that Mary could not get to a lodging place. This is not right.

The Evangelist desires to show that Joseph and Mary had to occupy a stable, because there was no room for her in the inn, in the place where the pilgrim guests generally lodged. All the guests were cared for in the inn or caravansary, with room, food and bed, except these poor people who had to creep into a stable where it was customary to house cattle.

This word “diversorium”, which by Luke is called “katalyma” means nothing else than a place for guests, which is proved by the words of Christ, Luke 22:11, where he sent the disciples to prepare the supper, “Go and say unto the master of the house, The Teacher saith unto thee, Where is the guest chamber, where I shall eat the passover with my disciples?” So also here Joseph and Mary had no room in the katalyma, the inn, but only in the stable belonging to the innkeeper, who would not have been worthy to give shelter to such a guest. They had neither money nor influence to secure a room in the inn, hence they were obliged to lodge in a stable. O world, how stupid! O man, how blind thou art!

11. But the birth itself is still more pitiful. There was no one to take pity on this young wife who was for the first time to give birth to a child; no one to take to heart her condition that she, a stranger, did not have the least thing a mother needs in a birth-night. There she is without any preparation, without either light or fire, alone in the darkness, without any one offering her service as is customary for women to do at such times. Every thing is in commotion in the inn, there is a swarming of guests from all parts of the country, no one thinks of this poor woman. It is also possible that she did not expect the event so soon, else she would probably have remained at Nazareth.

12. Just imagine what kind of swaddling clothes they were in which she wrapped the child. Possibly her veil or some article of her clothing she could spare. But that she should have wrapped him in Joseph’s trousers, which are exhibited at Aix-la-Chapelle, appears entirely too false and frivolous. It is a fable, the like of which there are more in the world. Is it not strange that the birth of Christ occurs in cold winter, in a strange land, and in such a poor and despicable manner?

13. Some argue as to how this birth took place, as if Jesus was born while Mary was praying and rejoicing, without any pain, and before she was conscious of it. While I do not altogether discard that pious supposition, it was evidently invented for the sake of simple minded people. But we must abide by the Gospel, that he was born of the virgin Mary. There is no deception here, for the Word clearly states that it was an actual birth.

14. It is well known what is meant by giving birth. Mary’s experience was not different from that of other women, so that the birth of Christ was a real natural birth, Mary being his natural mother and he being her natural son. Therefore her body performed its functions of giving birth, which naturally belonged to it, except that she brought forth without sin, without shame, without pain and without injury, just as she had conceived without sin. The curse of Eve did not come on her, where God said: “In pain thou shalt bring forth children,” Genesis 3:16; otherwise it was with her in every particular as with every woman who gives birth to a child.

15. Grace does not interfere with nature and her work, but rather improves and promotes it. Likewise Mary, without doubt, also nourished the child with milk from her breast and not with strange milk, or in a manner different from that which nature provided, as we sing: ubere de coelo pleno, from her breast being filled by heaven, without injury or impurity. I mention this that we may be grounded in the faith and know that Jesus was a natural man in every respect Just as we, the only difference being in his relation to sin and grace, he being without a sinful nature. In him and in his mother nature was pure in all the members and in all the operations of those members. No body or member of woman ever performed its natural function without sin, except that of this virgin; here for once God bestowed special honor upon nature and its operations. It is a great comfort to us that Jesus took upon himself our nature and flesh. Therefore we are not to take away from him or his mother any thing that is not in conflict with grace, for the text clearly says that she brought him forth, and the angels said, unto you he is born.

16. How could God have shown his goodness in a more sublime manner than by humbling himself to partake of flesh and blood, that he did not even disdain the natural privacy but honors nature most highly in that part where in Adam and Eve it was most miserably brought to shame? so that henceforth even that can be regarded godly, honest and pure, which in all men is the most ungodly, shameful and impure. These are real miracles of God, for in no way could he have given us stronger, more forcible and purer pictures of chastity than in this birth. When we look at this birth, and reflect upon how the sublime Majesty moves with great earnestness and inexpressable love and goodness upon the flesh and blood of this virgin, we see how here all evil lust and every evil thought is banished.

17. No woman can inspire such pure thoughts in a man as this virgin; nor can any man inspire such pure thought in a woman as this child. If in reflecting on this birth we recognize the work of God that is embodied in it, only chastity and purity spring from it.

18. But what happens in heaven concerning this birth? As much as it is despised on earth, so much and a thousand times more is it honored in heaven. If an angel from heaven came and praised you and your work, would you not regard it of greater value than all the praise and honor the world could give you, and for which you would be willing to bear the greatest humility and reproach? What exalted honor is that when all the angels in heaven can not restrain themselves from breaking out in rejoicing, so that even poor shepherds in the fields hear them preach, praise God, sing and pour out their joy without measure? Were not all joy and honor realized at Bethlehem, yes, all joy and honor experienced by all the kings and nobles on earth, to be regarded as only dross and abomination, of which no one likes to think, when compared with the joy and glory here displayed?

19. Behold how very richly God honors those who are despised of men, and that very gladly. Here you see that his eyes look into the depths of humility, as is written, “He sitteth above the cherubim” and looketh into the depths. Nor could the angels find princes or vallient men to whom to communicate the good news; but only unlearned laymen, the most humble people upon earth. Could they not have addressed the high-priests, who it was supposed knew so much concerning God and the angels? No, God chose poor shepherds, who, though they were of low esteem in the sight of men, were in heaven regarded as worthy of such great grace and honor.

20. See how utterly God overthrows that which is lofty! And yet we rage and rant for nothing but this empty honor, as we had no honor to seek in heaven; we continually step out of God’s sight, so that he may not see us in the depths, into which he alone looks.

21. This has been considered sufficiently for plain people. Every one should ponder it further for himself. If every word is properly grasped, it is as fire that sets the heart aglow, as God says in Jeremiah 23:29, “Is not my Word like fire?” And as we see, it is the purpose of the divine Word, to teach us to know God and his work, and to see that this life is nothing. For as he does not live according to this life and does not have possessions nor temporal honor and power, he does not regard these and says nothing concerning them, but teaches only the contrary. He works in opposition to these temporal things, looks with favor upon that from which the world turns, teaches that from which it flees and takes up that which it discards.

22. And although we are not willing to tolerate such acts of God and do not want to receive blessing, honor and life in this way, yet it must remain so. God does not change his purpose, nor does he teach or act differently than he purposed. We must adapt ourselves to him, he will not adapt himself to us. Moreover, he who will not regard his word, nor the manner in which he works to bring comfort to men, has assuredly no good evidence of being saved. In what more lovely manner could he have shown his grace to the humble and despised of earth, than through this birth in poverty, over which the angels rejoice, and make it known to no one but to the poor shepherds?

23. Let us now look at the mysteries set before us in this history. In all the mysteries here two things are especially set forth, the Gospel and faith, that is, what is to be preached and what is to be believed, who are to be the preachers, and who are to be the believers. This we will now consider.

II. THE BIRTH OF JESUS CONSIDERED IN IT’S SPIRITUAL MEANING.

A. THE TEACHING CONCERNING FAITH.

24. Faith is first, and it is right that we recognize it as the most important in every word of God. It is of no value only to believe that this history is true as it is written; for all sinners, even those condemned believe that. The Scripture, God’s Word, does not teach concerning faith, that it is a natural work, without grace. The right and gracious faith which God demands is, that you firmly believe that Christ is born for you, and that this birth took place for your welfare. The Gospel teaches that Christ was born, and that he did and suffered everything in our behalf, as is here declared by the angel: “Behold, I bring you good tidings of great joy which shall be to all the people; for there is born to you this day a Savior, who is Christ the Lord.” In these words you clearly see that he is born for us.

25. He does not simply say, Christ is born, but to you he is born, neither does he say, I bring glad tidings, but to you I bring glad tidings of great joy. Furthermore, this joy was not to remain in Christ, but it shall be to all the people. This faith no condemned or wicked man has, nor can he have it; for the right ground of salvation which unites Christ and the believeing heart is that they have all things in common. But what have they?

26. Christ has a pure, innocent, and holy birth. Man has an unclean, sinful, condemned birth; as David says, Psalm 51:5, “Behold I was brought forth in iniquity; and in sin did my mother conceive me.” Nothing can help this unholy birth except the pure birth of Christ. But Christ’s birth can not be distributed in a material sense neither would that avail any thing; it is therefore imparted spiritually, through the Word, as the angel says, it is given to all who firmly believe so that no harm will come to them because of their impure birth. This it the way and manner in which we are to be cleansed from the miserable birth we have from Adam. For this purpose Christ willed to be born, that through him we might be born again, as he says John 3:3, that it takes place through faith; as also St. James says in James 1:18: “Of his own will he brought us forth by the word of truth, that we should be a kind of first-fruits of his creatures.”

27. We see here how Christ, as it were, takes our birth from us and absorbs it in his birth, and grants us his, that in it we might become pure and holy, as if it were our own, so that every Christian may rejoice and glory in Christ’s birth as much as if he had himself been born of Mary as was Christ. Whoever does not believe this, or doubts, is no Christian.

28. O, this is the great joy of which the angel speaks. This is the comfort and exceeding goodness of God that, if a man believes this, he can boast of the treasure that Mary is his rightful mother, Christ his brother, and God his father. For these things actually occured and are true, but we must believe. This is the principal thing and the principal treasure in every Gospel, before any doctrine of good works can be taken out of it. Christ must above all things become our own and we become his, before we can do good works.

But this can not occur except through the faith that teaches us rightly to understand the Gospel and properly to lay hold of it. This is the only way in which Christ can be rightly known so that the conscience is satisfied and made to rejoice. Out of this grow love and praise to God who in Christ has bestowed upon us such unspeakable gifts. This gives courage to do or leave undone, and living or dying, to suffer every thing that is well pleasing to God. This is what is meant by Isaiah 9:6, “Unto us a child is born, unto us a son is given,” to us, to us, to us is born, and to us is given this child.

29. Therefore see to it that you do not find pleasure in the Gospel only as a history, for that is only transcient; neither regard it only as an example, for it is of no value without faith; but see to it that you make this birth your own and that Christ be born in you. This will be the case if you believe, then you will repose in the lap of the virgin Mary and be her dear child. But you must exercise this faith and pray while you live, you cannot establish it too firmly. This is our foundation and inheritance, upon which good works must be built.

30. If Christ has now thus become your own, and you have by such faith been cleansed through him and have received your inheritance without any personal merit, but alone through the love of God who gives to you as your own the treasure and work of his Son; it follows that you will do good works by doing to your neighbor as Christ has done to you. Here good works are their own teacher. What are the good works of Christ? Is it not true that they are good because they have been done for your benefit, for God’s sake, who commanded him to do the works in your behalf? In this then Christ was obedient to the Father, in that he loved and served us.

31. Therefore since you have received enough and become rich, you have no other commandment to serve Christ and render obedience to him, than so to direct your works that they may be of benefit to your neighbor, just as the works of Christ are of benefit and use to you. For the reason Jesus said at the Last Supper: “This is my commandment that ye love one another; even as I have loved you.” John 18:34. Here it is seen that he loved us and did every thing for our benefit, in order that we may do the same, not to him, for he needs it not, but to our neighbor; this is his commandment, and this is our obedience. Therefore it is through faith that Christ becomes our own, and his love is the cause that we are his. He loves, we believe, thus both are united into one. Again, our neighbor believes and expects our love, we are therefore to love him also in return and not let him long for it in vain. One is the same as the other; as Christ helps us so we in return help our neighbor, and all have enough.

32. Observe now from this how far those have gone out of the way who have united good works with stone, wood, clothing, eating and drinking.

Of what benefit is it to your neighbor if you build a church entirely out of gold? Of what benefit to him is the frequent ringing of great church bells?

Of what benefit to him is the glitter and the ceremonies in the churches, the priests’ gowns, the sanctuary, the silver pictures and vessels? Of what benefit to him are the many candles and much incense. Of what benefit to him is the much chanting and mumbling, the singing of vigils and masses?

Do you think that God will permit himself to be paid with the sound of bells, the smoke of candles, the glitter of gold and such fancies? He has commanded none of these, but if you see your neighbor going astray, sinning, or suffering in body or soul, you are to leave every thing else and at once help him in every way in your power and if you can do no more, help him with words of comfort and prayer. Thus has Christ done to you and given you an example for you to follow.

33. These are the two things in which a Christian is to exercise himself, the one that he draws Christ into himself, and that by faith he makes him his own, appropriates to himself the treasures of Christ and confidently builds upon them; the other that he condescends to his neighbor and lets him share in that which he has received, even as he shares in the treasures of Christ. He who does not exercise himself in these two things will receive no benefit even if he should fast unto death, suffer torture or even give his body to be burned, and were able to do all miracles, as St. Paul teaches, Corinthians 18ff.

B. THE SPIRITUAL MEANING OF THE DOCTRINE OF THIS GOSPEL.

34. The other mystery, or spiritual teaching, is, that in the churches the Gospel only should be preached and nothing more. Now it is evident that the Gospel teaches nothing but the foregoing two things, Christ and his example and two kinds of good works, the one belonging to Christ by which we are saved through faith, the other belonging to us by which our neighbor receives help. Whosoever therefore teaches any thing different from the Gospel leads people astray; and whosoever does not teach the Gospel in these two parts, leads people all the more astray and is worse than the former who teaches without the Gospel, because he abuses and corrupts God’s Word, as St. Paul complains concerning some. Corinthians 2:17.

35. Now it is clear that nature could not have discovered such a doctrine, nor could all the ingenuity, reason and wisdom of the world have thought it out. Who would be able to discover by means of his own efforts, that faith in Christ makes us one with Christ and gives us for our own all that is Christ’s? Who would be able to discover that no works are of any value except those intended to benefit our neighbor? Nature teaches no more than that which is wrought by the law. Therefore it falls back upon its own work, so that this one thinks he fulfills the commandment by founding some institution or order, that one by fasting, this one by the kind of clothes he wears, that one by going on pilgrimages; this one in this manner, that one in that manner; and yet all their works are worthless, for no one is helped by them. Such is the case at the present time in which the whole world is blinded and is going astray through the doctrines and works of men, so that faith and love along with the Gospel have perished.

36. Therefore the Gospel properly apprehended, is a supernatural sermon and light which makes known Christ only. This is pointed out first of all by the fact that it was not a man that made it known to others, but that an angel came down from heaven and made known to the shepherds the birth of Jesus, while no human being knew any thing about it.

37. In the second place it is pointed out by the fact that Christ was born at midnight, by which he indicates that all the world is in darkness as to its future and that Christ can not be known by mere reason, but that knowledge concerning him must be revealed from heaven.

38. In the third place, it is shown by the light that shined around the shepherds, which teaches that here there must be an entirely different light than that of human reason. Moreover, when St. Luke says, Gloria Dei, the glory of God, shone around them, he calls that light a brightness, or the glory of God. Why does he say that? In order to call attention to the mystery and reveal the character of the Gospel. For while the Gospel is a heavenly light that teaches nothing more than Christ, in whom God’s grace is given to us and all human merit is entirely cast aside, it exalts only the glory of God, so that henceforth no one may be able to boast of his own power; but must give God the glory, that it is of his love and goodness alone that we are saved through Christ.

See, the divine honor, the divine glory, is the light in the Gospel, which shines around us from heaven through the apostles and their followers who preach the Gospel. The angel here was in the place of all the preachers of the Gospel, and the shepherds in the place of all the hearers, as we shall see. For this reason the Gospel can tolerate no other teaching besides its own; for the teaching of men is earthly light and human glory; it exalt the honor and praise of men, and makes souls to glory in their own works; while the Gospel glories in Christ, in God’s grace and goodness, and teaches us to boast of and confide in Christ.

39. In the fourth place this is represented by the name Judea and Bethlehem, where Christ chose to be born. Judea is interpreted, confession or thanksgiving; as when we confess, praise and thank God, acknowledging that all we possess are his gifts. One who so confesses and praises is called Judaeus. Such a king of the Jews is Christ, as the expression is: “Jesus Nazarenus Rex Judaeorum,” Jesus the Nazarene, the king of the Jews, of those confessing God. By this is shown that no teaching whatever can make such a confession except the Gospel, which teaches Christ.

40. Beth means house; Lehem means bread, Bethlehem, a house of bread.

The city had that name because it was situated in a good, fruitful country, rich in grain; so that it was the granery for the neighboring towns, or as we would call it, a fertile country. In olden times the name of the city was Ephrata, which means fruitful. Both names imply that the city was in a fruitful and rich land. By this is represented that without the Gospel this earth is a wilderness and there is no confession of God nor thanksgiving.

41. Moreover where Christ and the Gospel are there is the fruitful Bethlehem and the thankful Judea. There every one has enough in Christ, and overflows with thanksgiving for the divine grace. But while men are thankful for human teachings, they can not satisfy, but leave a barren land and deadly hunger. No heart can ever be satisfied unless it hears Christ rightly proclaimed in the Gospel. In this a man comes to Bethlehem and finds him, he also comes to and remains in Judea and thanks his God eternally; here he is satisfied, here God receives his praise and confession, while outside of the Gospel there is nothing but thanklessness and starvation.

42. But the angel shows most clearly that nothing is to be preached in Christendom except the Gospel, he takes upon himself the office of a preacher of the Gospel. He does not say, I preach to you, but “glad tidings I bring to you”. I am an Evangelist and my word is an evangel, good news.

The meaning of the word Gospel is, a good, joyful message, that is preached in the New Testament. Of what does the Gospel testify? Listen! the angel says: “I bring you glad tidings of great joy”, my Gospel speaks of great joy. Where is it? Hear again: “For there is born to you this day in the city of David a Savior, who is Christ the Lord”.

43. Behold here what the Gospel is, namely, a joyful sermon concerning Christ, our Savior. Whoever preaches him rightly, preaches the Gospel of pure joy. How is it possible for man to hear of greater joy than that Christ has given to him as his own? He does not only say Christ is born, but he makes his birth our own by saying, to you a Savior.

44. Therefore the Gospel does not only teach the history concerning Christ; but it enables all who believe it to receive it as their own, which is the way the Gospel operates, as has just been set forth. Of what benefit would it be to me if Christ had been born a thousand times, and it would daily be sung into my ears in a most lovely manner, if I were never to hear that he was born for me and was to be my very own? If the voice gives forth this pleasant sound, even if it be in homely phrase, my heart listens with joy for it is a lovely sound which penetrates the soul. If now there were any thing else to be preached, the evangelical angel and the angelic evangelist would certainly have touched upon it.

C. THE SPIRITUAL MEANING OF THE SIGNS, THE ANGEL AND THE SHEPHERDS.

45. The angel says further: “And this is the sign unto you; Ye shall find the babe wrapped in swaddling clothes, and lying in a manger.” The clothes are nothing else than the holy Scriptures, in which the Christian truth lies wrapped, in which the faith is described. For the Old Testament contains nothing else than Christ as he is preached in the Gospel. Therefore we see how the apostles appeal to the testimony of the Scriptures and with them prove every thing that is to be preached and believed concerning Christ.

Thus St. Paul says, Romans 3:21, That the faith of Christ through which we become righteous is witnessed by the law and the prophets. And Christ himself, after his resurrection, opened to them the Scriptures, which speak of him. Luke 24:27.

When he was transfigured on the mount, Matthew 17:3, Moses and Elijah stood by him; that means, the law and the prophets as his two witnesses, which are signs pointing to him. Therefore the angel says, the sign by which he is recognized is the swaddling clothes, for there is no other testimony on earth concerning Christian truth than the holy Scriptures.

46. According to this Christ’s seamless coat which was not divided and which during his sufferings was gambled off and given away, John 19:23-24, represents the New Testament. It indicates that the pope, the Antichrist, would not deny the Gospel, but would shut it up violently and play with it by means of false interpretation, until Christ is no longer to be found in it. Then the four soldiers who crucified the Lord are figures of all the bishops and teachers in the four quarters of the earth, who violently suppress the Gospel and destroy Christ and his faith by means of their human teachings, as the pope with his Papists has long since done.

47. From this we see that the law and the prophets can not be rightly preached and known unless we see Christ wrapped up in them. It is true that Christ does not seem to be in them, nor do the Jews find him there.

They appear to be insignificant and unimportant clothes, simple words, which seem to speak of unimportant external matters, the import of which is not recognized; but the New Testament, the Gospel, must open it, throw its light upon it and reveal it, as has been said.

48. First of all then the Gospel must be heard, and the appearance and the voice of the angel must be believed. Had the shepherds not heard from the angel that Christ lay there, they might have seen him ten thousand times without ever knowing that the child was Christ. Accordingly St. Paul says, 2 Corinthians 3:16, that the law remains dark and covered up for the Jews until they are converted to Christ.

Christ must first be heard in the Gospel, then it will be seen how beautiful and lovely the whole Old Testament is in harmony with him, so that a man can not help giving himself in submission to faith and be enabled to recognize the truth of what Christ says in John 5:46, “For if ye believed Moses, ye would believe me, for he wrote of me”.

49. Therefore let us beware of all teaching that does not set forth Christ.

What more would you know? What more do you need, if indeed you know Christ, as above set forth, if you walk by faith in God, and by love to your neighbor, doing to your fellow man as Christ has done to you. This is indeed the whole Scripture in its briefest form, that no more words or books are necessary, but only life and action.

50. He lies in the manger. Notice here that nothing but Christ is to be preached throughout the whole world. What is the manger but the congregations of Christians in the churches to hear the preaching? We are the beasts before this manger; and Christ is laid before us upon whom we are to feed our souls. Whosoever goes to hear the preaching, goes to this manger; but it must be the preaching of Christ. Not all mangers have Christ neither do all sermons teach the true faith. There was but one manger in Bethlehem in which this treasure lay, and besides it was an empty and despised manger in which there was no fodder.

Therefore the preaching of the Gospel is divorced from all other things, it has and teaches nothing besides Christ; should any thing else be taught, then it is no more the manger of Christ, but the manger of war horses full of temporal things and of fodder for the body.

51. But in order to show that Christ in swaddling clothes represents the faith in the Old Testaments, we will here give several examples. We read in Matthew 8:4, when Christ cleansed the leper, that he said to him: “Go, show thyself to the priest, and offer the gift that Moses commanded, for a testimony unto them.” Here you perceive that the law of Moses was given to the Jews for a testimony, or sign, as the angel also here says, namely, that such law represents something different from itself. What? Christ is the priest, all men are spiritual lepers because of unbelief; but when we come to faith in him he touches us with his hand, gives and lays upon us his merit and we become clean and whole without any merit on our part whatever.

We are therefore to show our gratitude to him and acknowledge that we have not become pious by our own works, but through his grace, then our course will be right before God. In addition we are to offer our gifts, that is, give of our own to help our fellow man, to do good to him as Christ has done to us. Thus Christ is served and an offering is brought to the rightful priest, for it is done for his sake, in order to love and praise him.

Do you here see how, figuratively speaking, Christ and the faith are wrapped up in the plain Scriptures? It is here made evident how Moses in the law gave only testimony and an interpretation of Christ. The whole Old Testament should be understood in this manner, and should be taken to be the swaddling clothes as a sign pointing out and making Christ known.

52. Again, it was commanded that the Sabbath should be strictly observed and no work should be done, which shows that not our works but Christ’s works should dwell in us; for it is written that we are not saved by our works but by the works of Christ. Now these works of Christ are twofold, as shown before. On the one hand, those that Christ has done personally without us, which are the most important and in which we believe. The others, those he performs in us, in our love to our neighbor. The first may be called the evening works and the second the morning works, so that evening and morning make one day, as it is written in Genesis 1:5, for the Scriptures begin the day in the evening and end in the morning, that is, the evening with the night is the first half, the morning with the day is the second half of the whole natural day. Now as the first half is dark and the second half is light, so the first works of Christ are concealed in our faith, but the others, the works of love, are to appear, to be openly shown toward our fellow man. Here then you see how the whole Sabbath is observed and hallowed.

53. Do you see how beautifully Christ lies in these swaddling clothes? How beautifully the Old Testament reveals the faith and love of Christ and of his Christians? Now, swaddling clothes are as a rule of two kinds, the outside of coarse woolen cloth, the inner of linen. The outer or coarse woolen cloth represents the testimony of the law, but the linnen are the words of the prophets. As Isaiah says in 7:14, “Behold, a virgin shall conceive, and bear a son, and shall call his name Immanuel”, and similar passages which would not be understood of Christ, had the Gospel not revealed it and shown that Christ is in them.

54. Here then we have these two, the faith and the Gospel, that these and nothing else are to be preached throughout Christendom. Let us now see who are to be the preachers and who the learners. The preachers are to be angels, that is, God’s messengers, who are to lead a heavenly life, are to be constantly engaged with God’s Word that they under no circumstances preach the doctrine of men. It is a most incongruous thing to be God’s messenger and not to further God’s message. Angelus means a messenger, and Luke calls him God’s messenger (Angelus Domini). The message also is of more importance than the messenger’s life. If he leads a wicked life he only injures himself, but if he brings a false message in the place of God’s message, he leads astray and injures every one that hears him, and causes idolatry among the people in that they accept lies for the truth, honor men instead of God, and pray to the devil instead of to God.

55. There is no more terrible plague, misfortune or cause for distress upon earth than a preacher who does not preach God’s Word; of whom, alas, the world today is full; and yet they think they are pious and do good when indeed their whole work is nothing but murdering souls, blaspheming God and setting up idolatry, so that it would be much better for them if they were robbers, murderers, and the worst scoundrels, for then they would know that they are doing wickedly. But now they go along under spiritual names and show, as priest, bishop, pope, and are at the same time ravening wolves in sheeps’ clothing, and it would be well if no one ever heard their preaching.

56. The learners are shepherds, poor people out in the fields. Here Jesus does what he says, Matthew 11:5, “And the poor have good tidings preached to them”, and Matthew 5:3, “Blessed are the poor in spirit; for their’s is the kingdom of heaven”. Here are no learned, no rich, no mighty ones, for such people do not as a rule accept the Gospel. The Gospel is a heavenly treasure, which will not tolerate any other treasure, and will not agree with any earthly guest in the heart. Therefore whoever loves the one must let go the other, as Christ says, Matthew 6:24: “You can not serve God and mammon.”

This is shown by the shepherds in that they were in the field, under the canopy of heaven, and not in houses, showing that they do not hold fast and cling to temporal things; and besides they are in the fields by night, despised by and unknown to the world which sleeps in the night, and by day delights so to walk that it may be noticed; but the poor shepherds go about their work at night. They represent all the lowly who live on earth, often despised and unnoticed but dwell only under the protection of heaven; they eagerly desire the Gospel.

57. That there were shepherds, means that no one is to hear the Gospel for himself alone, but every one is to tell it to others who are not acquainted with it. For he who believes for himself has enough and should endeavor to bring others to such faith and knowledge, so that one may be a shepherd of the other, to wait upon and lead him into the pasture of the Gospel in this world, during the night time of this earthly life. At first the shepherds were sore afraid because of the angel; for human nature is shocked when it first hears in the Gospel that all our works are nothing and are condemned before God, for it does not easily give up its prejudices and presumptions.

58. Now let every one examine himself in the light of the Gospel and see how far he is from Christ, what is the character of his faith and love. There are many who are enkindled with dreamy devotion, when they hear of such poverty of Christ, are almost angry with the citizens of Bethlehem, denounce their blindness and ingratitude, and think, if they had been there, they would have shown the Lord and his mother a more becoming service, and would not have permitted them to be treated so miserably. But they do not look by their side to see how many of their fellow men need their help, and which they let go on in their misery unaided. Who is there upon earth that has no poor, miserable, sick, erring ones, or sinful people around him?

Why does he not exercise his love to those? Why does he not do to them as Christ has done to him?

59. It is altogether false to think that you have done much for Christ, if you do nothing for those needy ones. Had you been at Bethlehem you would have paid as little attention to Christ as they did; but since is now made known who Christ is, you profess to serve him. Should he come now and lay himself in a manger, and would send you word that it was he, of whom you now know so much, you might do something for him, but you would not have done it before. Had it been positively made known to the rich man in the Gospel, to what high position Lazarus would be exalted, and he would have been convinced of the fact, he would not have left him lie and perish as he did.

60. Therefore, if your neighbor were now what he shall be in the future, and lay before you, you would surely give him attention. But now, since it is not so, you beat the air and do not recognize the Lord in your neighbor, you do taut do to him as he has done to you. Therefore God permits you to be blinded, and deceived by the pope and false preachers, so that you squander on wood, stone, paper, and wax that with which you might help your fellow man.

III. EXPLANATION OF THE ANGELS’ SONG OF PRAISE.

61. Finally we must also treat of the angels’ song, which we use daily in our service: Gloria in excelcis Deo. There are three things to be considered in this song, the, glory to God, the peace to the earth, and the good will to mankind. The good will might be understood as the divine good will God has toward men through Christ. But we will admit it to mean the good will which is granted unto men through this birth, as it is set forth in the words thus, “en anthropis eudokia, hominibus beneplacitum.”

62. The first is the glory to God. Thus we should also begin, so that in all things the praise and glory be given to God as the one who does, gives and possesses all things, that no one ascribe any thing to himself or claim any merit for himself. For the glory belongs to no one but to God alone, it does not permit of being made common by being shared by any person.

63. Adam stole the glory through the evil spirit and appropriated it to himself, so that all men with him have come into disgrace, which evil is so deeply rooted in all mankind that there is no vice in them as great as vanity.

Every one is well pleased with himself and no one wants to be nothing, and they desire nothing, which spirit of vanity is the cause of all distress, strife and war upon earth.

64. Christ has again brought back the glory to God, in that he has taught us how all we have or can do is nothing but wrath and displeasure before God, so that we may not be boastful and selfsatisfied, but rather be filled with fear and shame, so that in this manner our glory and self-satisfaction may be crushed, and we be glad to be rid of it, in order that we may be found and preserved in Christ.

65. The second is the peace on earth. For just as strife must exist where God’s glory is not found, as Solomon says, Proverbs 13:10, “By pride cometh only contention;” so also, where God’s glory is there must be peace. Why should they quarrel when they know that nothing is their own, but that all they are, have and can desire is from God; they leave everything in his hands and are content that they have such a gracious God. He knows that all he may have, is nothing before God, he does not seek his own honor, but thinks of him who is something before God, namely Christ.

66. From this it follows that where there are true Christians, there is no strife, contention, or discord; as Isaiah says in Isaiah 2:4, “And they shall beat their swords into plowshears, and their spears into pruning hooks; nation shall not lift up sword against nation, neither shall they learn war any more!”

67. Therefore our Lord Christ is called a king of peace, and is represented by king Solomon, whose name implies, rich in peace, that inwardly he may give us peace in our conscience toward God through faith; and outwardly, that we may exercise love to our fellow men, so that through him there may be everywhere peace on earth.

68. The third is good will toward men. By good will is not meant the will that does good works, but the good will and peace of heart, which is equally submissive in every thing that may betide, be it good or evil. The angels knew very well that the peace, of which they sang, does not extend farther than to the Christians who truly believe, such have certainly peace among themselves. But the world and the devil have no reproof, they do not permit them to have peace but persecute them to death; as Christ says, John 16:33, “In me ye may have peace. In the world ye have tribulation.”

69. Hence it was not enough for the angels to sing peace on earth, they added to it the good will toward men, that they take pleasure in all that God does, regard all God’s dealing with them as wise and good, and praise and thank him for it. They do not murmur, but willingly submit to God’s will. Moreover since they know that God, whom they have received by faith in Christ as a gracious Father, can do all things, they exult and rejoice even under persecution as St. Paul says, Romans 5:3, “We also rejoice in our tribulations.” They regard all that happens to them as for the best, out of the abundant satisfaction they have in Christ.

70. Behold, it is such a good will, pleasure, good opinion in all things whether good or evil, that the angels wish to express in their song; for where there is no good will, peace will not long exist. The unbelieving put the worst construction on every thing, always magnify the evil and double every mishap. Therefore God’s dealings with them does not please them, they would have it different, and that which is written in Psalm 18:25-26 is fulfilled: “With the merciful thou wilt show thyself merciful, with the perfect man thou wilt show thyself perfect; with the pure thou wilt show thyself pure”, that is, whoever has such pleasure in all things which thou doest, in him thou, and all thine, will also have pleasure,” and with the perverse thou wilt show thyself froward, that is, as thou and all thou doest, does not please him, so he is not well pleasing to thee and all that are thine.

71. Concerning the good will St. Paul says: 1 Corinthians 10:33, “Even as I also please all men in all things.” How does he do that? If you are content and satisfied with every thing, you will in turn please every body. It is a short rule: If you will please no one, be pleased with no one; if you will please every one, be pleased with every one; in so far, however, that you do not violate God’s Word, for in that case all pleasing and displeasing ceases. But what may be omitted without doing violence to God’s Word, may be omitted, that you may please every one and at the same time be faithful to God, then you have this good will of which the angels sing.

72. From this song we may learn what kind of creatures the angels are.

Don’t consider what the great masters of art dream about them, here they are all painted in such a manner that their heart and their own thoughts may be recognized. In the first place, in that they joyfully sing, ascribing the glory to God, they show how full of his light and fire they are, not praising themselves, but recognizing that all things belong to God alone, so that with great earnestness they ascribe the glory to him to whom it belongs.

Therefore if you would think of a humble, pure, obedient and joyful heart, praising God, think of the angels. This is their first step, that by which they serve God.

73. The second is their love to us as has been shown. Here you see what great and gracious friends we have in them, that they favor us no less than themselves; rejoice in our welfare quite as much as they do in their own, so much so that in this song they give us a most comforting inducement to regard them as the best of friends. In this way you rightly understand the angels, not according to their being, which the masters of art attempt fearlessly to portray, but according to their inner heart, spirit and sense, that though I know not what they are, I know what their chief desire and constant work is; by this you look into their heart. This is enough concerning this Gospel. What is meant by Mary, Joseph, Nazareth will be explained in Luke 1.

THE ARMOR OF THIS GOSPEL.

74. In this Gospel is the foundation of the article of our faith when we say: “I believe in Jesus Christ, born of the virgin Mary.” Although the same article is founded on different passages of Scripture, yet on none so clearly as on this one. St. Mark says no more than that Christ has a mother, the same is also the case with St. John, neither saying any thing of his birth. St.

Matthew says he is born of Mary in Bethlehem, but lets it remain at that, without gloriously proclaiming the virginity of Mary, as we will hear in due time. But Luke describes it clearly and diligently.

75. In olden times it was also proclaimed by patriarchs and prophets; as when God says to Abraham, Genesis 22:17: “And in thy seed shall all the nations of the earth be blessed.” Again he says to David, Psalm 89:4, and <19D211> Psalm 132:11: “Jehovah hath sworn unto David in truth; he will not return from it; of the fruit of thy body will I set upon thy throne.”

But those are obscure words compared with the Gospel.

76. Again it is also represented in many figures, as in the rod of Aaron which budded in a supernatural manner, although a dry piece of wood, Numbers 7:5. So also Mary, exempt from all natural generation, brought forth, in a supernatural manner, really and truly a natural son, just as the rod bore natural almonds, and still remained a natural rod. Again by Gideon’s fleece, Judges 6:37, which was wet by the dew of heaven, while the land around it remained dry, and many like figures which it is not necessary to enumerate. Nor do these figures conflict with faith, they rather adorn it; for it must at first be firmly believed before I can believe that the figure serves to illustrate it.

77. There is a great deal in this article, of which, in time of temptation, we would not be deprived, for the evil spirit attacks nothing so severely as our faith. Therefore it is of the greatest importance for us to know where in God’s Word this faith is set forth, and in time of temptation point to that, for the evil spirit can not stand against God’s Word.

78. There are also many ethical teachings in the Gospel, as for example, meekness, patience, poverty and the like; but these are touched upon enough and are not points of controversy, for they are fruits of faith and good works.

Luther on John the Baptist's Confession

Luther on John the Baptist’s Confession

FOURTH SUNDAY IN ADVENT.

This sermon is found in Erl. 10:109; W. 2:132; St. L. 2:96.

TEXT:

John 1:19-28. And this is the witness of John, when the Jews sent unto him from Jerusalem priests and Levites to ask him, Who art thou? And he confessed, and denied not; and he confessed, I am not the Christ. And they asked him, What then?

Art thou Elijah? And he saith, I am not. Art thou the prophet? And he answered, No. 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. And they had been sent from the Pharisees. And they asked him, and said unto him, Why then baptizest thou, if thou art not the Christ, neither 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, the latchet of whose shoe I am not worthy to unloose. These things were done in Bethany beyond the Jordan, where John was baptizing.

I. THE WITNESS AND CONFESSION OF JOHN THE BAPTIST.

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 sanhedrim, 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 8:15-16, 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 had 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.” To 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 in 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, Malachi 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 up 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 1:13 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!; 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, Matthew 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, Mark 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, Matthew 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 Deuteronomy 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, Matthew 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 Matthew 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 mimed 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, Romans 8:23: “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 Peter 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 pharasaical 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 Exodus 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 Romans 15:26 says pauperes sanctorum, the poor of the saints, instead of pauperes sancti, the poor saints; and 1 Timothy 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 he has come among you who baptizes with fire”. Thus Luke 3:16 says: ‘I baptize you with water: but he 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. Matthew 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’s 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 ( Revelation 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 Matthew 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 Matthew 24:24, “There shall arise false prophets.” Deuteronomy 18:15 God says, “The Lord thy God will raise up unto thee a prophet.”

John now wishes to show that this “raising up, 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 (Section 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.

II. THE SPIRITUAL MEANING OF THIS GOSPEL STORY.

44. This is the sum and substance of it: In this Gospel is pictured the preacher’s office of the New Testament, what it is, what it does, and what happens to it.

45. First, it is the voice of one calling, not a piece of writing. The Law and the Old Testament are dead writings, put into books, and the Gospel is to be a living voice. Therefore John is an image, and a type, and also a pioneer, the first of all preachers of the Gospel. He writes nothing, but calls out everything with his living voice.

46. Secondly, the Old Testament or the Law was preached among the tents at 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: “O 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 ( Matthew 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 gross, 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, Romans 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 he 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 them selves 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 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 he declares powerfully by adding, “Behold the Lamb of God that taketh away the sin of the world.” As we have said above (Section 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.

Luther On John The Baptist

Luther on John the Baptist

Martin Luther on John the Baptist

THIRD SUNDAY IN ADVENT.

This sermon is found in Erl. 10, 83; W. 11,99; St. L. 11,72.

TEXT:

Matthew 2:2-10. 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? And Jesus answered and said unto them, Go and tell John the things which ye 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.

And as these went their way, Jesus began to say unto the multitudes concerning John, What went ye out into the wilderness to behold? a reed shaken with the wind? But what went ye out to ace? a man clothed in soft raiment? 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. This is he, of whom it is written, Behold, I send my messenger before thy face, Who shall prepare thy way before thee.

CONTENTS:

CHRIST’S ANSWER TO THE QUESTION JOHN ASKED HIM; HIS PRAISE OF JOHN, AND THE APPLICATION OF THIS GOSPEL.
I. THE QUESTION JOHN PUTS TO CHRIST.

I. The Thoughts of Ambrose, Jerome and Gregory on This Question. 1.

II. Why John Asked this Question. 2f.

* Why John’s disciples held so firmly to John, and why they did not desire to be brought to Christ. 8-4.

* Of the stately entrance of Jesus, the King of glory. 5.

III. The Nature of this Question. 6.

IV. The Necessity of This Question. 7-8.

* Christ must do all, the goodness of others never helps us.

* How we are to treat those of a meek conscience. 8.

II. CHRIST’ S ANSWER,GIVEN IN WORDS AND DEEDS.

I. The Nature of This Answer. 9.

II. How and Why the Answer by His Works Is Greater than the Answer by His Words. 10.

III. How This Answer Is to Be Used Against False Teachers. 11-12f.

* How we are to answer the Papists, when they use Christ’s words in Matt. 23 to fortify themselves. 15-17.

*It is seldom that one preaches right, when his life is not right. 17.

IV. How We Are to Understand the Words of Christ’s Answer: “The Poor Have Good Tidings Preached to Them.” 18f.

* Concerning the Law.

1. It is impossible to keep the law without the grace of God.

2. To what degree presumption and doubt spring from the law. 20-22.

3. The law wishes to be fulfilled by a free and cheerful will. 20-21.

4. To what persons the law is profitable.

5. Why the law is called the law of death.

* Concerning the Gospel.

1. What is to be understood by the Gospel. 24-26.

2. Faith and not works is the theme of the Gospel.

3. The Gospel is founded only upon Christ.

4. Why God includes the Law and the Gospel in the Bible.

5. Why the New Testament is called the Gospel

6. The Gospel is the greatest of all the works of Christ.

7. What persons the Gospel assists. 31-32.

8. What is the greatest enemy of the Gospel 33.

V. How Christ in His Answer Meets the Carnal and Worldly Thoughts of John’s Disciples. 34.

VI. What Part of This Answer Deserves Special Attention.

* The offense caused by the doctrine and the life.

1. By the doctrine, 36-38.

2. By the life.

3. Which is the more dangerous.

4. In what way we may avoid the offense caused by the doctrine. 40.

III. HOW AND WHY CHRIST PRAISES JOHN.

I. Because of His Firmness. 41-42.

II. Because of His Hard and * The secure state of the Coarse Raiment. 43.

III. Because of His High Office. 44f.

* The Jews wait in vain for the coming of Christ.

* The meaning of the word angel.

* To what extent John prepared the way for Christ. 49-50.

IV. THE APPLICATION OF THIS GOSPEL.IT SHOULD SERVE US.

I. In Purifying and Strengthening Our Faith. 51-53.

* Whoever tries to be pious by means of his own works, lacks Christ and shall be lost. 54.

II. In Doing Truly Good Works. 55f.

What is true divine worship and truly good works.

* Of the offense of faith and of love.

* It is very difficult here to know Christ aright. 58-59.

The History or Story.

I. THE QUESTION JOHN PUTS TO CHRIST.

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 the 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 8:26, “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 lay-men; 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.

II. CHRIST’S ANSWER; GIVEN IN WORDS AND DEEDS. “And Jesus answered and said unto them, go and tell John the things which you hear and see; the blind receive their sight, and the lame walk, the lepers are cleansed, and the deal: 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 can 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,” Isaiah 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. Isaiah 85:4-5. 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. Matthew 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’ 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.” Matthew 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, Psalm 1:1. Again: “Shall the throne of wickedness have fellowship with thee, which frameth mischief by statute? Psalm 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. Selfconfidence follows when a man strives to fulfill the law by his own good works, by trying hard to do as the words of the law command, lie 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 selfconceited.

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,” <19B611> Psalm 116:11. “Every man at his best estate is altogether vanity,” Psalm 39:5. “There is none that doeth good, no, not one,” Psalm 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 referred to this when he said, “I said in my haste, all men are liars,” <19B611> Psalm 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,” Romans 7:10; and a power of sin. 1 Corinthians 15:56: “And the power of sin is the law,” and in 2 Corinthians 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, Romans 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 lawmaker, 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 had been proclaimed by the prophets. It is, therefore, in vain if anyone, like the Jews, expects the fulfillment of the divine promises without Christ. All is centered and decreed in Christ.

Whosoever will not hear 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, Matthew 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.” Matthew 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 workrighteous 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 at tend 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 benefited 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,” Matthew 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 he like squeezing water out of snow and still preserving the snow. But what it means to preach Christ among the poor, we shall see at the end of our text.

III. HOW AND WHY CHRIST PRAISES JOHN.

“And as these went their way, Jesus began to say unto the multitudes concerning John, What went ye out in the wilderness to behold? a reed shaken by the wind? But what went ye out to see? a man clothed in soft raiments? Behold, they that wear soft raiment are in kings’ houses. But wherefore went ye out? to see a prophet?

Yea, I say unto you, and much more than a prophet.”

41. Inasmuch as Christ thus lauds John the Baptist, because he is not a reed, nor clothed in soft raiment, and because he is more than a prophet, he gives us to understand by these figurative words, that the people were inclined to look upon John as a reed, as clad in soft raiment, and as a prophet. Therefore we must see what he means by them, and why he ;censures and rejects these opinions of theirs. Enough has been said, that John bore witness of Christ, in order that the people might not take offense at Christ’s humble appearance and manner.

42. Now, as it was of great importance for them to believe John’s witness and acknowledge Christ, he praised John first for his steadfastness, thus rebuking their wavering on account of which they would not believe John’s witness. It is as though he would say: You have heard John’s witness concerning me, but now you do not adhere to it, you take offense at me and your hearts are wavering; you are looking for another, but know not who, nor when and where, and thus your hearts are like a reed shaken by the wind to and fro; you are sure of nothing, and would rather hear something else than the truth about me. Now do you think that John should also turn his witness from me and, as is the lease with your thoughts, turn it to the winds and speak of another whom you would be pleased to hear?

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 Malachi 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.” Malachi 2:7. Again: “Then spake Haggai, Jehovah’s messenger (angel) in Jehovah’s message unto the people,” Haggai 1:13. And again: “And it came to pass, when the days were well nigh come that he should be received up, he steadfastly set his face to go to Jerusalem, and sent messengers (angels) before his face,” Luke 9:51.

Thus they are called God’s angels or messengers and solicitors, who proclaim his word. From this is also derived the word gospel, which means good tidings. But the heavenly spirits are called angels chiefly because they are the highest and most exalted messengers of God.

49. Thus John is also an angel or word-messenger, and not only such a messenger, but one who also prepares the way before the face of the Master in a manner that the Master himself follows him immediately, which no prophet ever did. For this reason John is more than a prophet, namely, an angel or messenger, and a forerunner, so that in his day the Lord of all the prophets himself comes with this messenger.

50. The preparing here means to make ready the way, to put out of the way all that interferes with the course of the Lord, just as the servant clears the way before the face of his master by removing wood, stones, people and all that is in the way. But what was it that blocked the way of Christ and John was to remove? Sin, without doubt, especially the good works of the haughty saints; that is, he should make known to everybody that the works and deeds of all men are sin and iniquity and that all need the grace of Christ. He who knows and acknowledges this thoroughly is himself humble and has well prepared the way for Christ Of this we shall speak in the following Gospel. Now is the opportunity for us to receive a blessing from this Gospel lesson.

IV. THE APPLICATION OF THIS GOSPEL.

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 stumble 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, longsuffering, 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,” <19E203> Psalm 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. O, 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,” Matthew 25:42.

Again: “Inasmuch as ye did it not unto one of these least, ye did it not unto me,” Matthew 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,” Matthew 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,” 1 Corinthians 4:20.