Edited by John Nicholas Lenker

Translated by John Nicholas Lenker and others

VOLUME 3
FOR PENTECOST
 3

CONTENTS
Second Sunday After Easter. <431011>John 10:11-16. Christ’s Office and
Kingdom; or How Christ is the True Shepherd
Second Sermon: Preachers, Civil Authorities, and the Knowledge of
Christ
Third Sermon: The Good Shepherd and his Sheep; or Christ’s Person,
Office and Rulership
Third Sunday After Easter. <431616>John 16:16-23. How Christ Comforted
his Disciples in View of his Departure
Second Sermon: Christ’s Death and Resurrection; Christ Comforts his
Disciples, and the Joy of the World
Third Sermon: Christ’s Death and Resurrection; the Comfort Christ
Ministers to his Disciples, and the World’s joy
Fourth Sunday After Easter. <431605>John 16:5-15. How the Holy Spirit
Convicts the World of Sin, Righteousness, Judgment
Second Sermon: Sin, Righteousness and the Cross
Third Sermon: Christ’s Kingdom and the Convicting and Teaching
Office of the Holy Spirit
Fifth Sunday After Easter. <431623>John 16:23-30. Christ’s Sermon on
Prayer; or Prayer in Christ’s Name
Second Sermon: Five Requisites of True Prayer
Day of Christ’s Ascension Into Heaven. <411614>Mark 16:14-20. Christ
Commissions his Disciples to Preach the Gospel.
Second Sermon: Christ Upbraids his Disciples with their Unbelief, and
his Missionary Commission
Third Sermon: The Hardness of the Disciples’ Hearts, Christ’s
Missionary Commission, and the Signs Following
 4
Sunday After Christ’s Ascension. <431526>John 15:26-16:4. A Sermon of
Comfort and Admonition
Second Sermon: The Holy Spirit and his Witness of Christ, and the
Persecution of Christians Because of it; or the Consolation and
Prophecy Christ Gives his Disciples
Pentecost or Whitsunday. <431423>John 14:23-31. The Holy Spirit to Teach
and Remind the Disciples of all Christ Taught.
Second Sermon: Sermon of Comfort Christ Preaches to his Disciples;
or Love to Christ and the Comfort of the Spirit
Third Sermon: The Promise of the Holy Spirit to those who Love
Christ, and his Comfort because of his Departure; or Christ Gives his
Disciples a Five-Fold Promise.
Pentecost Monday. <430316>John 3:16-21. Christ as Mediator and Savior and
his Judgment on the World and Believers.
Second Sermon: God’s Love and Gifts in Christ, and Christ’s
Judgment on the World and Believers
Pentecost Tuesday. <431001>John 10:1-11. The Preaching Office, the Preachers
and Hearers.
Second Sermon: Three Classes of Preachers; or How We Enter the
Sheepfold through Christ and the Sheep hear.
Pentecost Wednesday. <430644>John 6:44-51. Faith and Coming to Christ, and
the True Bread from Heaven.
Trinity Sunday. <430301>John 3:1-15. The Holy Trinity, and Christ’s
Conversation with Nicodemus on the New Birth.
Second Sermon: Christ’s Sermon to Nicodemus on the New Birth,
and the Righteousness that Avails before God.
 5

ACKNOWLEDGMENT
One great encouragement in this enterprise has been the prompt and hearty
co-operation of brethren. As will appear in due time some new and able
translators have joined and strengthened our staff. May God grant his
blessing to all united efforts in this field where we can so easily labor
together, if only patience and charity are exercised to one another! And
here we wish to say that it is wrong for the reader to attribute all errors to
the translators, the editors are to blame for many, and we will gladly make
any corrections or improvements. The Church should take to heart what
Luther wrote about Translators.
Gratefully do we acknowledge that in this volume the first sermon for the
Second Sunday after Easter was translated by Rev. L. H. Burry; the third
sermon for the same Sunday and the third sermon for the fourth Sunday
after Easter by President A. G. Voigt, D. D.; the first sermon for the fourth
Sunday after Easter by Rev. Wm. Rosenstengel, D. D.; the first sermon for
Ascension Day by Rev. J. A. Rimbach; the second sermon for Ascension
Day by Rev. W. H. Lehman; the second sermon for the Sunday after
Ascension Day by Prof. S. E. Ochsenford, D. D.; the third sermon for
Pentecost by Rev. J. H. Sheatsly: the first sermon for Trinity Sunday by
Rev. B. Lederer; and six other sermons by unnamed translators.
Third Week After Easter, 1907.
J.N. LENKER.
 6

SECOND SUNDAY AFTER

EASTER (MISERICORDIAS).
This sermon is not found in edition c. It appeared in eight different editions
in tract form during 1523, under the title, “A Sermon on the Good
Shepherd, John 10. Dr. Martin Luther, Wittenberg 1523.” It appeared also
in the collection of “Ten Sermons Preached at Wittenberg by the Very
Beloved Dr. M. Luther.”
German text: Erlangen Edition, vol. 12, page 1; Walch Edition, 11:1064;
St. Louis Walch 11:778.
“Have mercy upon me, O Lord.”
Psalm 51 (Misericordias. Also called “Shepherd Sunday”).
Text; <431011>John 10:11-16. I am the good shepherd: the good
shepherd layeth down his life for the sheep. He that is a hireling,
and not a shepherd, whose own the sheep are not, beholdeth the
wolf coming, and leaveth the sheep, and fleeth, and the wolf
snatcheth them, and scattereth them: he fleeth because he is a
hireling, and careth not for the sheep. I am the good shepherd;
and I know mine own, and mine own know me, even as the Father
knoweth me, and I know the. Father; and I lay down my life for the
sheep. And other sheep I have, which are not of this fold: them
also I must bring, and they shall hear my voice; and they shall
become one flock, one shepherd.

CONTENTS:

CHRIST’S OFFICE AND KINGDOM.

* The Summary of this Gospel 1.
* The double preaching of God 2-3.
* The preaching of the papists 4.
 7

I. HOW THE NATURE OF CHRIST’S OFFICE AND KINGDOM ARE SET FORTH
IN THIS SERMON.
A. The Nature of this Office and Kingdom 5-9.
B. How this Nature is Illustrated by its Opposite,
1. In General 10-11,
2. In Particular.
a. The first part of this Illustration 12-13.
b. The second part 14-15.
c. The third part 16-17.
d. The fourth part 18.
e. The fifth part 19.
* In what way Christ is to be preached 20.
* In Christ’s kingdom we are not to seek only the strong and holy
persons, but also the weak and sickly 21-24.

II. HOW CHRIST ILLUSTRATES HIS OFFICE AND KINGDOM IN THIS SERMON
BY CONTRASTING GOOD AND BAD SHEPHERDS 25-29.

III. HOW CHRIST ENFORCES IN THIS SERMON THE SPECIAL OFFICE HE

ADMINISTERS 30-33.
* What reply we are to make to those who say that all people will yet
come to Christ before the end of the world 34.

SUMMARY OF THIS GOSPEL:

1. Christ alone is the shepherd. He feeds his sheep with the Word, as he
says to Peter in <432116>John 21:16: “Peter, feed my sheep.” And Christ does
this that they may believe and live. Whatever is preached besides the
Gospel is all poison and death to the sheep.
2. Christ is solicitous, and keeps watch over his sheep: which is a great
consolation and of which, nearly every prophet boasted and preached.
 8
3. There is indeed only one voice, and that is Christ’s Word; but there are
many calls; for he calls his sheep by name, one by this name, another by a
different name.
5. This shepherd knows of no human shepherd, because his kingdom is not
of this world.
6. They who seek only their own selfish ends, do not stand firm in the time
of temptation and opposition; therefore they must always want that which
they seek.
1. This is a comforting Gospel, which so beautifully portrays the Lord
Jesus and teaches us what manner of person he is, what kind of works he
does, and how he is disposed toward men. And there is no better way to
understand it than to contrast light and darkness and day and night; that is,
the good shepherd with the wicked one, as the Lord himself does.
2. Now, you have often heard that God has given the world two different
proclamations. One is that which is declared in the Word of God when it
says: Thou shalt not kill, not commit adultery, not steal (<022013>Exodus 20:13-
15), and when it adds the threat that all who do not keep these
commandments shall die. But this declaration will make no one godly at
heart. For though it may compel a man outwardly to appear godly before
men, inwardly it leaves the heart at enmity with the Law, and wishing that
there were no such Law.
3. The other proclamation is that of the Gospel. It tells where one may
obtain that which will meet the demands of the Law. It does not drive or
threaten, but tenderly invites us. It does not say, Do this and do that, but
rather: Come, I will show you where you may find and obtain what you
need to make you godly. See, here is the Lord Jesus; he will give it to you.
Therefore, the two are as contrary to each other as taking and giving,
demanding and presenting; and this distinction must be well observed. Thus
God ever has ruled and still rules the world today. To coarse and rude
persons, who are not influenced by the Gospel, the Law must be declared,
and they must be driven until they are humbled and acknowledge their
imperfections. When this has been accomplished, the Gospel is to be
applied.
4. These are the two divine proclamations, which come from heaven.
Besides these there are others that are not from heaven, but are human
 9
prattle, which the pope and our bishops have invented that they might
terrify our consciences. Such men are not worthy of being called shepherds
or hirelings, but they are here designated by the Lord Jesus as thieves,
murderers and wolves. For if men are to be savingly governed, it must be
done with the Word of God; and if it is not done by the Word of God, they
are not properly governed.

I. THE NATURE OF THE OFFICE AND KINGDOM

OF CHRIST EXPLAINED.

5. Now, here Jesus has in mind the second proclamation. He explains it and
sets himself forth as the chief shepherd, yea, as the only shepherd; for that
which he does not tend is not kept. This comforting and sweet
proclamation we will now consider.
6. You have heard that after his sufferings and death Christ our Lord arose
from the dead and entered upon, and was enthroned in, an immortal
existence. Not that he might sit up there in heaven idly and find pleasure in
himself, but that he might take charge of the kingdom of which the
prophets and all the Scriptures have so fully spoken, and might rule as a
king. Therefore, we should think of him as being present and reigning
among us continually, and never think of him as sitting up there doing
nothing, but rather that he from above fills and rules all things, as Paul says
to the <490410>Ephesians 4:10, and especially that he is taking care of his
kingdom, which is the Christian faith, and that therefore his kingdom
among us here on earth must prosper. This kingdom, as we have said, is so
constituted that we all must daily increase and grow in holiness, and it is
not governed by any other power save the oral proclamation of the Gospel.
7. This proclamation is not of men, but Christ himself sent it forth, and then
put it into the hearts of the apostles and their successors so that they
understood it, and into their mouths so that they spoke and declared it.
This is his kingdom, and so does he rule that all of his power is
comprehended in and connected with the Word of God. They who hear
and believe it belong to this kingdom, and the Word then becomes so
mighty that it provides all that man may need and bestows all the blessings
that we may desire. For it is the power of God, and it can and will save all
who believe it, as St. Paul declared to the <450116>Romans 1:16. If you believe
 10
that Christ died to save you from all evil, and will hold fast to that Word,
you will find it so certain and sure that no creature can overthrow it; and as
no one can overthrow the Word, neither can anyone harm you who believe
it. Accordingly, with the Word you will overcome sin, death, devil and hell,
and you will find a refuge in the Word and attain that which is found where
the Word is, namely, everlasting peace, joy and life. In short, you will be
participants in all the power that is in the Word. Therefore, it is a peculiar
kingdom. The Word is present and is orally proclaimed to all the world, but
its power is deeply hidden, so that none but they who believe realize that it
is so effective and that it accomplishes such great things. It must be
experienced and realized by the heart.
8. Hence, all that we preachers can do is to become the mouthpieces and
instruments of Christ our Lord, through whom he proclaims the Word
bodily. He sends forth the Word publicly so that all may hear it, but that
the heart inwardly experiences it, that is effected through faith and is
wrought by Christ in secret where he perceives that it can be done
according to his divine knowledge and pleasure. That is why he says: “I am
the good shepherd.” And what is a good shepherd? “The good shepherd,”
says Christ, “layeth down his life for the sheep; and I lay down my life for
the sheep.” In this one virtue the Lord comprehends and exemplifies all
others in the beautiful parable of the sheep. Sheep, you know, are most
foolish and stupid animals. When we want to speak of anybody’s stupidity
we say, “He is a sheep.” Nevertheless, it has this trait above all other
animals, that it soon learns to heed its shepherd’s voice and will follow no
one but its shepherd, and though it cannot help and keep and heal itself,
nor guard itself against the wolf, but is dependent upon others, yet it
always knows enough to keep close to its shepherd and look to him for
help.
9. Now, Christ uses this trait or nature of the animal as an illustration in
explaining that he is the good shepherd. In this manner he plainly shows
what his kingdom is, and wherein it consists, and would say: My kingdom
is only to rule the sheep; that is poor, needy wretched men, who well see
and realize that there is no other help or counsel for them.
10. But that we may make it the plainer, and may understand it the better,
we will cite a passage from the prophet Ezekiel, where he speaks of the
wicked shepherds that are against Christ, when he says (34:2ff): “Should
not the Shepherds feed the sheep? Ye eat the fat, and ye clothe you with
 11
the wool, ye kill the fatlings; but ye feed not the sheep. The diseased have
ye not strengthened, neither have ye healed that which was sick, neither
have ye bound up that which was broken, neither have ye brought back
that which was driven away, neither have ye sought that which was lost;
but with force and with rigor have ye ruled over them. And they were
scattered, because there was no shepherd; and they become food to all the
beasts of the field and were scattered. My sheep wandered through all the
mountains, and upon every high hill: yea, my sheep were scattered upon all
the face of the earth; and there was none that did search or seek after
them,” and so forth. Accordingly, God reproves the shepherds who do not
keep the sheep. And now mark well what he has written. His earnest intent
in this paragraph is that the weak, sick, broken, those who are driven away
and the lost, are to be strengthened, bound up, healed, and sought again,
and that they are not to be torn to pieces and scattered. This you should
have done, says he to the shepherds, but you have not done it; therefore, I
will do it myself. As he says further on, in verse 16: “I will seek that which
was lost, I will bring back that which was driven away, and will bind up
that which was broken, and will strengthen that which was sick.”
11. Here you see that Christ’s kingdom is to be concerned about the weak,
the sick, the broken, that he may help them. That is, indeed, a comforting
declaration. The only trouble is that we do not realize our needs and
infirmities. If we realized them, we would soon flee to him. But how did
those shepherds act? They ruled with rigor, and applied God’s Law with
great severity; and, moreover, they added their own commandments, as
they still do, and when these were not fulfilled, they raved and condemned,
so that they were driving and driving and exhorting and exacting,
continually. That is no proper way to tend and keep souls, says Christ. He
is no such shepherd as that; for no one is benefited, but is rather wholly
undone, by such a course, as we shall presently hear. Now let us consider
this citation from the prophet in its order.
12. First, he says: The sheep that are weak are to be strengthened; that is,
consciences weak in faith and troubled in spirit and of tender disposition
are not to be driven and told: You must do this. You must be strong. If
you are weak, you are lost. That is not strengthening the weak. St. Paul,
speaking to the Romans (<451401>Romans 14:1) says: “But him that is weak in
faith receive ye, yet not for decision of scruples.” And shortly afterwards
(<451501>Romans 15:1) he says: “Now we that are strong ought to bear the
infirmities of the weak.” Accordingly, they should not be driven with rigor,
 12
but should be comforted, even though they are weak, lest they be driven to
despair; and in time they will grow stronger.
13. Isaiah, the prophet, speaks of Christ likewise (<234203>Isaiah 42:3): “A
bruised reed will he not break, and a dimly burning wick will he not
quench.” The bruised reeds are poor, tender consciences, which are easily
distracted so that they tremble and despair of God. He does not fly at them
then, and trample them under foot; that is not his way. But he deals with
them gently, lest he break them to pieces. Again, the dimly burning wick,
which still burns at least, though there be more smoke than fire there, he
does not wholly quench, but lights, and again and again trims it. That is a
great consolation, indeed, to such as experience it; and, therefore, he who
does not deal gently with tender consciences is no good shepherd.
14. Secondly, the prophet says: “Neither have ye healed the sick.” Who are
the sick? They are those who are manifestly deficient in certain of their
works. The first clause has reference to tender consciences; the second, to
outward conduct. As, for instance, when one growls and sulks, and now
and then lapses, and in anger and other foolish ways oversteps the bounds;
even as the apostles, at times, grievously stumbled. But even those who in
their outward works before men manifest their shortcomings, so that
people are offended at them and say that they are rude and peculiar, he will
not cast away; for his kingdom here below is not so constituted as to
embrace only the strong and the whole, as it will be in the life to come.
Christ is sent here that he might receive and help just such people.
15. Therefore, even though we are weak and sick, we must not despair and
say we are not in the kingdom of Christ. But the more we realize our
sickness, all the more should we turn to him; for that is what he is here for,
to heal and make us whole. Accordingly, if you are sick and a sinner, and
realize your condition, you have all the more reason to go to him and say:
Dear Lord, I come just because I am a sinner; that thou mayest help me,
and make me good. Thus, necessity drives you to him; for the greater your
ailment, the more imperative it is that you seek relief. And that is what he
wants; therefore, he tenderly bids us to be of good cheer, and to come unto
him. They who are not good shepherds, however, expect to make people
good by hatefully scolding and driving them, whereas they are thereby only
making matters worse. And this may be seen when we look upon present
conditions, brought about by this wrong method, when everything is so
piteously scattered, even as the prophet has here said.
 13
16. Thirdly: “Neither have ye bound up that which was broken.” To be
broken is as though one had a bone fractured or were otherwise wounded.
As when a Christian is not only weak and infirm, so that he makes a
misstep at times, but when he falls into such great temptation that he
breaks his leg; for instance, if he should fall and deny the Gospel, as St.
Peter did, when he denied Christ. Well, even though one should make such
a misstep as to be impeded or overthrown — even then you should not
cast him away, as though he no more belonged to this kingdom. For you
must not rob Christ of his characteristic, that in his kingdom abounding
grace and mercy alone prevail, so that he helps those who realize their
misery and wretchedness, and desire to be helped, and that his kingdom is
wholly one of consolation, and that he is a comforting, friendly shepherd,
who tenderly invites, and would induce, all men to come unto him.
17. Now, all this is effected through the Gospel alone, by means of which
we are to strengthen all the weak and heal all the sick; for this Word will
satisfy every want of those whose consciences are troubled, and will give
full consolation to all, so that no one, no matter how great a sinner he has
been, need despair. Hence, Christ alone is the good shepherd, who heals all
our infirmities and raises up again those who have fallen. He who does not
do that is no shepherd.
18. Fourthly, the prophet says: “Neither have ye brought back that which
was driven away.” What is meant by “that which was driven away”? It is
that despised soul that is fallen so low that all efforts to reclaim it seem to
be in vain. Nevertheless, Christ would not have even such dealt with
rigorously. He would not have his kingdom narrowed down so as to
include only such as are strong and healthy and perfect. That will be the
case in the future kingdom that follows this life, as has been said: Now,
because he reigns, pure grace and bliss only shall prevail. Even as God
promised the children of Israel (<020308>Exodus 3:8) that the promised land
would be a land flowing with milk and honey. Likewise St. Paul says that
our uncomely parts shall have more abundant comeliness (<461223>1 Corinthians
12:23).
19. Fifthly, he concludes: “Neither have ye sought that which was lost.”
That which was lost is that which is given up as already condemned, so
that there is no expectation that it ever will return; as the publicans and
harlots mentioned in the Gospel, and as the dissolute and intractable in our
day, were and are. And yet, even these he would not have us pass by, but
 14
would have everything possible done to reclaim them. This was done by St.
Paul, on different occasions; as, for example, when he delivered two men
unto Satan, as he said to Timothy (<540120>1 Timothy 1:20): “Whom I delivered
unto Satan that they might be taught not to blaspheme.” And, again, to the
Corinthians he said (<460505>1 Corinthians 5:5): “I have concluded to deliver
such a one unto Satan for the destruction of the flesh, that the spirit may be
saved in the day of the Lord Jesus.” He had cast these away as condemned,
and yet he goes after them again.
20. Therefore, we should so preach Christ as one who will reject nobody,
however weak he may be, but will gladly receive and comfort and
strengthen everybody; that we may always picture him to ourselves as a
good shepherd. Then hearts will turn to him of their own accord, and need
not be forced and driven. The Gospel graciously invites and makes men
willing, so that they desire to go, and do go, to him with all confidence.
And it begets a love for Christ in their hearts, so that they willingly do what
they should, whereas formerly they had to be driven and forced. When we
are driven, we do a thing with displeasure and against our will. That is not
what God desires; therefore it is done in vain. But when I see that God
deals with me graciously, he wins my heart, so that I am constrained to fly
to him; consequently, my heart is filled with happiness and joy.
21. Now see what an evil it is when one person judges another. Christ’s
kingdom, as we have heard, is calculated to heal and sanctify only such
souls as are sick and needy; therefore all must err who look only upon
those who are strong and holy. Consequently, the knowledge that rightly
apprehends Christ is great and mighty. By our nature we are knaves to the
very hide, and yet we expect everyone to be pious. With open mouth, we
do not want to look at anybody but strong Christians. We ignore the sick
and weak, and think that if they are not strong then they are not Christians
at all. And others who are not perfectly holy we reckon among the wicked,
and yet we, ourselves, are more wicked than they. That is what our evil
nature does, and our blind reason, that wants to measure God’s kingdom
by its own imagination, and thinks that whatever does not appear pure in
its eyes is not pure in the sight of God.
22. Therefore we must get that idea out of our minds; for if we keep it
before us too much, we will finally get into such a state of mind as to think:
Oh, what will become of me if only they are Christians who are strong and
healthy and holy? When will I ever reach that state? And thus we,
 15
ourselves, will make it impossible. Therefore, we must eventually be driven
to say: Dear Lord, I realize that I am very weak, very sick and despondent.
Nevertheless, I will not allow that to confound me, but I will come to thee,
that thou mayest help me; for thou art ever the good and pious shepherd,
which I also confess thee to be, and therefore will I despair of my own
works.
23. Let us, therefore, ever be wise and learn to know Christ well, and to
know that in his kingdom there are only weak and sickly people, and that it
is nothing but a hospital, where the sick and infirm, who need care, are
gathered. And yet there are so few who understand that! And this fact
seems so obscured that even they who have the Gospel and the Spirit are
lacking in the knowledge of it; for it is the most profound wisdom that man
can attain. For even though they see that the Scriptures praise this kingdom
and speak of its preciousness, yet they do not realize what the words mean,
and do not understand that they contain that true wisdom which is far
above the wisdom of men. For it is not our wisdom that we deal with, and
that we speak of and preach to sensible, prudent and wise people; but it is
this, that we go among fools and simpletons, and care for them, not
because we find pleasure in so doing, but in order that we may help them
to get rid of their sins and foolishness and to find righteousness and true
knowledge.
24. So you see that Christian wisdom does not consist in raising our eyes
to that which is lofty and wise, to see ourselves reflected there, but in
lowering our eyes to that which is lowly and foolish. Let him who knows
this, thank God; for such knowledge will fit him to accommodate himself
to, and guide him under, all circumstances in this life. Therefore you will
yet find many even among those who preach the Gospel, who have not yet
attained it. They never taught us thus before, and we were accustomed to
think we did not dare to come to Christ until we had first become perfectly
pure. Now you must get out of that way of thinking and come to a proper
understanding of Jesus, and learn to know him as a true shepherd. But we
have heard enough on this point for the present.
 16

II. CHRIST ILLUSTRATES HIS OFFICE AND

KINGDOM BY COMPARING THE GOOD
SHEPHERD WITH THE HIRELING.

25. Now, he contrasts the good shepherd with a wicked one, or a hireling,
and says:
“The good shepherd layeth down his life for the sheep. He that is a
hireling, and not a shepherd, whose own the sheep are not,
beholdeth the wolf coming, and leaveth the sheep, and fleeth, and
the wolf snatcheth them and scattereth them: he fleeth because he is
a hireling, and careth not for the sheep.”
26. In the strictest sense, he alone is the shepherd; and yet, as he alone is
Christ but nevertheless calls us by the same name — Christians — even so,
though he alone is the shepherd, he designates all those who exercise the
office of the ministry among Christians by that name also. In like manner in
<402309>
Matthew 23:9 he forbids us to call any man on earth father, for one is
our father, even he who is in heaven, yet Paul calls himself a father of the
Corinthians when he says: “I begat you through the Gospel.” <460415>1
Corinthians 4:15. Thus God acts as though he alone would be our father,
and yet he attributes the name to men also, so that they are called fathers.
But they have no right to this name in themselves; only in Christ is it theirs:
even as we are called Christians though we have nothing of our own, but
all we have has been given to us, in him. Now, “the hireling,” says he,
“whose own the sheep are not, beholdeth the wolf coming, and leaveth the
sheep, and fleeth,” etc. That is a hard saying, indeed, that some who truly
preach and administer the Gospel and strengthen and heal the sheep, finally
allow themselves to be carried away and leave the sheep when they are
most in need of help. As long as no wolf is in sight, they are active and.
tend the sheep; but when they see the wolf breaking in, they forsake the
sheep. If the sheep have been well kept, till they are strong and healthy and
fat, they will then be all the more acceptable to the wolf, for whom they
have been kept.
27. How does that happen? Well, says Christ, in my kingdom, whose
whole object is to strengthen the weak, heal the sick, comfort the
sorrowing, and so forth, the holy cross will not be wanting. For, if we
preach that Christ alone must receive, strengthen, heal and help us poor
 17
sheep, and that we cannot, by our own strength and works, help ourselves,
and that, therefore, all works and whatever else the world pretends to offer
in its many religious services are of no avail, the world cannot abide such
preaching. Hence, it is but natural that the Gospel should bring with it the
holy cross, and that they who confess it before the world should risk their
necks in so doing.
28. Because this is so, the good shepherds are thus distinguished from the
hirelings. Whoever is a hireling will preach the Gospel only so long as they
say of him that he is a learned, pious and good man; but when he is
attacked, and men begin to denounce him as a heretic and a knave, and
challenge him to a dispute, he recants or runs away, and abandons the poor
sheep in their distress, and things are in a worse state than they were
before. For what advantage has it been to the poor sheep that they had
once been well kept? Had the shepherds been faithful, they would have
sacrificed their bodies and lives for the sake of the sheep, and would have
given their necks to the executioner for the Gospel’s sake. Accordingly,
they are never true shepherds who, in preaching, have their own popularity,
profit and advantage in view. They are surely hirelings; for they seek their
own advantage, even when they dispense the true doctrine and Word of
God. Therefore they continue only as long as they are honored and praised.
Hence they retract, and deny the Word, when the wolf comes, or flee and
leave the sheep in the lurch. The sheep bleat for pasture and for the
shepherd to protect them from the wolves, but there is no one to succor
them; thus they are deserted when they most need some one to help them.
29. Such will be the result when men once begin to lay hands on and
persecute us in earnest. There will be preachers who will hold their tongues
and flee, and the sheep will be pitiably scattered, the one running here and
the other there. God grant that there may be at least some who will stand
firm and risk their lives to rescue the sheep. Thus Christ has here portrayed
the hireling. He then proceeds:
“I am the good shepherd; and I know mine own.”
30. There is a great deal contained in these words, far too much to be
exhaustively treated here. He speaks here of his own peculiar calling. “I
know mine own,” he says, “and mine own know me.” How is this to be
understood? That he explains further when he says:
“Even as the Father knoweth me, and I know the Father.”
 18

III. THE SPECIAL OFFICE CHRIST

ADMINISTERS EXPLAINED.

31. How is he known of the Father? Not with an earthly, but with a
heavenly, knowledge. Of that we have spoken more fully before, and the
substance of it is this: Christ recognizes us as his sheep, and we recognize
him as our shepherd. Now, we have heard what a good shepherd is, and
also who the weak sheep are. He knows us to be such sheep as are weak,
sick and broken. That is: It does not make any difference in his regard for
them that they are weak and sickly, and he does not despise and reject
them on that account; but he pities and heals them, even though they be so
diseased that the whole world concludes they are not his sheep. Such is the
world’s knowledge, but that is not the way that Christ distinguishes them.
He does not look upon their condition, but looks to see whether they are
sheep, whether they may be designated sheep. He looks at the sheep, not at
the wool.
32. Now, they are good shepherds who imitate Christ and know the sheep
in the same way; who look at the person, not at the faults, and know how
to distinguish between the sheep and the disease.
33. Even so the Father knows me also, says Christ, but the world does not
know me. When the time comes for me to die a shameful death upon the
cross, all the world will say: Well, is that the Son of God? That must be a
malefactor, owned, body and soul, by the devil. And thus the world will
look upon and know me; but my Father will say: This is my beloved Son,
my King, my Savior. For he will not look upon my sorrows, nor upon my
wounds, nor upon my cross and my death, but he will see the person that I
am. Therefore, though I were in the midst of hell and in the jaws of the
devil, I must again come forth, for the Father will not desert me. And thus I
know my sheep and am known of them. They know that I am the good
shepherd and know me; and therefore they come to me and abide with me,
and they are not afraid because they are weak and sick, for they know that
I will receive such sheep. He now concludes and says:
“And other sheep I have, which are not of this fold; them also must
I bring, and they shall hear my voice; and they shall become one
flock, one shepherd.
 19
34. Some have explained this passage in such a way as to make it appear
that it will be fulfilled shortly before the last day, when the Antichrist
appears, and Elias and Enoch. That is not true, and it is the devil himself
who is responsible for this belief of some, that the whole world will
become Christian. The devil did this that the true doctrine might be so
obscured so that it might not be understood. Therefore be on your guard;
for this passage was verified and fulfilled shortly after Christ ascended into
heaven, and is still in process of fulfillment. When the Gospel was first
proclaimed, it was preached to the Jews; that nation was the sheepfold.
And now he says here: “And other sheep I have, which are not of this fold:
them also must I bring.” Here he declares that the Gospel is to be preached
to the gentiles also, so that they also might believe in Christ, that there
might be one Christian communion, composed of Jews and gentiles. This
was afterwards brought about through the apostles, who preached to the
gentiles and converted them to the faith. Accordingly there is now but one
church or communion, one faith, one hope, one love, one baptism, etc.
And this continues to be so at the present day, and will continue until the
day of judgment. Hence, you must not understand this to mean that the
whole world, and all men, will believe in Christ; for this holy cross will
always be with us. They are in the majority who persecute Christ, and
therefore the Gospel must ever be preached, that some may be won for
Christ. The kingdom of Christ is in process of growing and is not
something that is completed. This is, in brief, the explanation of this
Gospel.
 20

SECOND SUNDAY AFTER

EASTER.
SECOND SERMON. <431011>JOHN 10:11-16.
This sermon is not found in edition c. It is one of the sermons Luther
preached at Borna, 1522, and was printed with two other sermons
preached at the same place, and printed with miscellaneous sermons in
1522. See second sermon for Sunday after Easter, Lenker’s Luther, vol. 11
p. 364.
German text: Erlangen Edition, 12:17; Walch Edition, 2:1083; St. Louis
Walch 2:793.

CONTENTS:

OF TEACHERS, AUTHORITIES,
AND THE KNOWLEDGE OF CHRIST.
* How the papists misuse this Gospel 1.

I. OF TEACHERS.
1. A true teacher should be like Christ 2-4.
2. The three kinds of teachers.
a. Shepherds 5.
b. Hirelings 6.
c. Wolves 7-9.

II. OF AUTHORITIES.
1. Of the civil authority 10-11.
2. Of the spiritual authority and power.
 21
a. How the pope misuses the spiritual authority and power 12.
b. In what the office of the spiritual authority consists 13.
c. What we are to think of the ban and the coercion of the spiritual
authority 14-15.
d. The spiritual authority should first of all enforce the Gospel 16.
e. By what means the papists seek to adorn the spiritual power and
what we are to answer them on this point 17-19.

III. OF THE KNOWLEDGE OF CHRIST.

1. How we find this knowledge among Christ’s sheep 20.
2. In what this knowledge consists 21-22.
3. How the pope has perverted this knowledge of Christ 23.
4. How we should rejoice in this knowledge 24.
* The conclusion of this explanation 25-26.

I. OF TEACHERS.

1. This Gospel offers us instruction on the authority called spiritual or

church authority, about which some severe things have been taught and
preached, especially in our times, in order that the church authorities might
never be despised; and they wish to be equal to Christ in authority, and
exalt themselves too highly. Of this we will speak in brief.
2. First of all we should observe that as Christ in this Gospel speaks of one
shepherd, so there shall and must be only one shepherd; and as he speaks
of one fold, so there shall and must be only one fold. Therefore, whoever
advocates many shepherds and many folds does wrong. As Christ is, and
calls himself a Shepherd, so should he who holds his office be and be called
a shepherd. Just as Christ is a King, so are all his Christians kings; for all
Christ is and has is ours, and we possess all too, if we believe in him.
3. To be a shepherd, however, is not to exercise great pomp and glory; but
it is a service one is wont to render another, as a servant in a household,
who does all in his power to please his master, freely, without any restraint,
 22
and is in all other respects faithful. Thus Christ did all in harmony with his
office and his name. When he was here on earth he carefully tended his
sheep and provided them with every thing needful for body and soul, with
good and honest teaching and deeds of mercy, as the Evangelists record.
4. Thus also ought those do who boast of filling the office of Christ. To
this St. Peter, who faithfully followed Christ the Lord in his office, as the
Lord had commanded him in <432115>John 21:15, diligently exhorts them, when
in his First Epistle, <620501>1 John 5:1-4, he says: “The elders, therefore, among
you I exhort, who am a fellow elder, and a witness of the sufferings of
Christ, who am also a partaker of the glory that shall be revealed: Tend the
flock of God which is among you, exercising the oversight, not of
constraint, but willingly, according to the will of God; nor yet for filthy
lucre, but of a ready mind, neither as lording it over the charge allotted to
you, but making yourselves ensamples to the flock. And when the chief
Shepherd shall be manifested, ye shall receive the crown of glory that
fadeth not away.”
5. There are three kinds of shepherds: good or true shepherds, hirelings
and wolves. Good shepherds are like the good Shepherd Christ, who tends
the sheep, goes before them, cares for those that are sick, scabby or have
the snuffles; who does not flee when the wolves come, but “who giveth his
life for the sheep,” as Christ here in this Gospel describes. It is not enough
that we preach correctly, which the hireling can also do; but we must
watch over the sheep, that the wolves, false teachers, may not break in, and
we must contend for the sheep against the wolves, with the Word of God,
even to the sacrifice of our lives. Such are good shepherds, of whom few
are found. And they are now the righteous apostles and preachers, who are
but the mouth-pieces of Christ, through whom Christ preaches.
6. This the hirelings do not; they care not for the sheep, they receive
temporal wages, riches and honor, and feed themselves; yet they are good
to a certain extent and Christ also preaches through them; but they are not
true to the sheep. This may be seen in our shepherds today who almost
entirely subvert their office. In times past the princes gave the bishops and
priests great treasures, besides land and people, so that pious bishops did
not want to accept the office, they even fled from it; but that is entirely
changed at present and there is a running and racing after the best
bishoprics. The greatest rush is for the offices, which afford the best
livings. They all seek their own, not the things of Christ. <506221>Philippians
 23
2:21. This is clearly seen, when trouble comes, when the wolves break in
there is no one who remains faithful to the sheep. Then that occurs of
which Christ here speaks: “He that is a hireling, and not a shepherd, whose
own the sheep are not, be-holdeth the wolf coming, and leaveth the sheep
and fleeth, and the wolf snatcheth them, and scattereth them; he fleeth
because he is a hireling and careth not for the sheep.” This is a lamentable
and a miserable state of things.
7. In the third place, there are the wolves, which also give the sheep some
attention. Who are these wolves? It is plain that they are the tyrants, both
ecclesiastical and secular, that can tolerate neither shepherd nor hireling.
The pope and the bishop, together with their officials, likewise the secular
princes who cling to them, are now arising and taking captive,
excommunicating, anathematizing, putting in the stocks, and on the block,
garroting and murdering everywhere both shepherds and hirelings. These
are the bold manifest wolves that may be recognized, that do not go about
with cunning and flattery, against whom one may indeed still guard himself.
8. There are other wolves, however, who come to us in sheep’s clothing.
They are the false prophets, who under the form of pious and religious
instruction feed pure poison to the sheep of Christ. Against these Christ
warns us, that we may be constantly on our guard, lest with sugar-coated
words and flattering religious expressions they mislead us, deceive us, by
their cunning, and draw us to themselves, as he says in <400715>Matthew 7:15:
“Beware of false prophets, who come to you in sheep’s clothing, but
inwardly are ravening wolves.” In the same way Paul warns the elders at
Ephesus, when he left them and he said in <442028>Acts 20:28-31, “Take heed
unto yourselves and to all the flock, in which the Holy Spirit hath made
you bishops, to feed the church of the Lord, which he purchased with his
own blood. I know that after my departing grievous wolves shall enter in
among you, not sparing the flock; and among your own selves shall men
arise, speaking perverse things to draw away the disciples after them.
Wherefore watch ye, remembering that by the space of three years I ceased
not to admonish everyone with tears.” That I think is an earnest warning.
O, I would to God that we might take it to heart, for it is greatly needed in
our day.
9. Hence the wolves are none other than those who would outwardly in
deed, and inwardly by false teaching, persecute and suppress the Gospel; as
the secular tyrants, the pope and all heretics do.
 24

II. OF AUTHORITY, CIVIL AND SPIRITUAL.

10. We must understand that we have two kinds of authority: the secular
that punishes with the sword, and the spiritual that exercises its office with
the Word and by means of preaching. The secular power is ordained of
God as Paul in many clear and beautiful words declares to the Romans,
“Let every soul be in subjection to the higher powers: for there is no power
but of God; and the powers that be are ordained of God. Therefore he that
resisteth the power, withstandeth the ordinance of God: and they that
withstand shall receive to themselves judgment. For rulers are not a terror
to the good work, but to the evil. And wouldest thou not fear the civil
power, do that which is good, and thou shalt have praise from the same:
for he is a minister of God to thee for good. But if thou do that which is
evil, be afraid; for he beareth not the sword in vain; for he is a minister of
God, an avenger for wrath to him that doeth evil. Wherefore ye must needs
be in subjection, not only because of the wrath, but also for conscience
sake. For this cause we pay tribute also; for they are ministers of God’s
service, attending continually upon this very thing.” <451301>Romans 13:1-6.
11. Since there are few who heed the Gospel, the most people remain
rogues and knaves, yea, they use the Gospel for their own licentious liberty
and wantonness; hence it is necessary to have a civil government, which we
would not need if all were Christian and evangelical. God has designed and
ordained it, in order that the godly may live in peace; for he has established
the secular sword to the end that the public peace may be preserved, the
wicked punished and the just protected. On this account we must pay to
the government rent and taxes and revenue by which it may support itself
and administer its office.
12. The spiritual power they have vested in the pope; but how he has
abused the same, thank God, almost everyone sees at present. He has
subverted it and has by means of his clerical power become a secular
authority. And what is the worst of all he uses his clerical power as a cloak
of shame; he has brought it about to have himself placed over all secular
government, he has become and is called its head, and that by no divine
command, but contrary to the Word of God and the command of Christ,
whose vicar he boasts himself to be.
13. In the Gospel we find an altogether different spiritual government, one
that exists alone in the Word, by which sinners are convicted and the
 25
Gospel proclaimed to the terrified and alarmed consciences. In <401815>Matthew
18:15-17, Christ speaks thus of that power: “And if thy brother sin against
thee, go show him his fault between thee and him alone: if he hear thee,
thou hast gained thy brother. But if he hear thee not, take with thee one or
two more, that at the mouth of two witnesses or three every word may be
established. And if he refuse to hear them, tell it unto the church: and if he
refuse to hear the church also, let him be to thee as the Gentile and as the
publican.” Of this St. Paul also speaks to the Corinthians in his second
Epistle, <471310>2 Corinthians 13:10: “For this cause I write these things while
absent, that I may not when present deal sharply, according to the authority
which the Lord gave me for building up, and not for casting down.”
14. From this it follows, that when the bishops and their officials want to
put one under the ban the transgression is published to the whole
congregation, otherwise their ban would not be noticed, and the messenger
would be shown the door. The secular government should see to it,
whenever the clerical authority overreaches its sphere to the injury of the
soul, that it be restrained, and bishops and their officials be not permitted
to excommunicate from the church anyone without his knowledge and will,
whenever it pleases them. This the congregation also should unanimously
oppose.
15. It does not concern God very much as to how the secular government
uses its power, for he is concerned only about the soul, and with this the
secular authority has nothing to do. It has received power to rule over the
body and over property. Whether we govern well or not does not
determine our salvation. But it would be a matter of great concern, if the
spiritual authority were to say, Do this, and thou shalt be saved: do that
not, and thou shalt be eternally lost. This is what the pope does. At certain
times we must not eat eggs and meat and butter, but oil and fish; we are to
do this and do that, believe this and believe that; and if it is not done he
excommunicates, and issues one bull after another. Again, even if the
secular authority should command: This thou must believe, and that thou
must believe, and it should be contrary to the Gospel, you should refuse
obedience and say with Peter in <440419>Acts 4:19 and <440529>Acts 5:29: “We must
obey God rather than men.” This, however, must not be done with
violence, nor so as to create a disturbance and an uproar of any kind.
16. Accordingly, the spiritual authority has another power, or function
called the teaching of the Word of God, and the preaching of the Gospel of
 26
Christ. Whenever the bishops and their officials proclaim to you the Word
of God and preach the Gospel, you must hear them, for in this they are
using their authority; but if they do not preach the Word, they have lost
their power and their office is gone. Hence be on your guard when parties
come with their spiritual claims and human ordinances of indulgences and
satisfaction, and do not preach the Gospel of Christ in its purity. There is
no preaching that reforms except the preaching of the Gospel. When they
come to us without the Gospel, we will say to them: Dear bishops, you are
not bishops, but painted images, and as Paul says in <442303>Acts 23:3, “whited
walls.”
17. This they cannot bear, and hence they wish to prove their power by the
Scriptures and say: Does not Christ declare in <421016>Luke 10:16: “He that
heareth you heareth me; and he that rejecteth, you rejecteth me?” Hear, ye
simple folks, they say, do you not see what Christ says of us? To this you
should answer: Yes, dear bishop, beloved official, put on your spectacles,
look at the text closely, and mark well what Christ said to his disciples
before in verse 3: “Behold, I send you forth as lambs in the midst of
wolves;” and a little further on in verse 9: “The Kingdom of God is come
nigh unto you;” and in <411615>Mark 16:15-16, he sends them and says: “Go ye
into all the world and preach the Gospel to the whole creation. He that
believeth and is baptized shall be saved, and he that disbelieveth shall be
condemned.” Concerning such as preach the Gospel the Lord also says:
“He that heareth you heareth me; and he that rejecteth you rejecteth me.”
For whenever I hear the messenger of Christ, I hear Christ himself; but if I
do not hear his messenger, I do not hear Christ.
18. Again, they say that Christ declares unto Peter in <401619>Matthew 16:19,
“Whatsoever thou shalt bind on earth shall be bound in heaven; and
whatsoever thou shalt loose on earth shall be loosed in heaven.” Very true,
but that power they abuse most valiantly and shamefully; for they bind
what they will, make laws, burden the conscience with whatever they
dream and whatever they please; and never ask whether or not it would be
a burden and an unbearable load to others. No, beloved bishop and official,
this passage does not apply to the burdening of the conscience with laws;
but to the correction of the erring and to the reproof of sinners. There is no
authority of Christ, except the one that is helpful in making the people
better.
 27
19. Therefore whoever uses this power wickedly is not a messenger of
Christ, but of the devil, a wolf, a disturber of the flocks of Christ. The true
sheep understand this very well. Hence Christ says here in this Gospel:
“I am the good shepherd; and I know mine own, and mine own know me.”

III. OF THE KNOWLEDGE OF CHRIST.

20. The sheep of Christ know no other Shepherd but Christ. Those who do
not preach that we must learn to know Christ, preach falsely and
deceptively.
21. What is it to know Christ, but to discern him as a gift and as an
example? A gift given by God that is your own; so that when you see and
hear him suffering or doing anything, you may not doubt that Christ
himself in such suffering and works is yours; upon which you may depend
as though you yourself had done them, and as though you yourself were
Christ. Observe this is what it means to know Christ aright: that he, with all
that he has, out of pure divine goodness has been given unto us, that he has
rendered satisfaction, obtained salvation and eternal life for us, and that all
this is through him and for his sake, without our merit, bestowed upon us.
22. If in this way you have Christ as the foundation and chief treasure of
your salvation, then follows the other part of laying hold of him as your
example, that you give yourself to the service of your neighbor as he has
given himself for you. Notice, then faith and love will be exercised, God’s
commandment will be fulfilled, and man becomes happy and fearless to do
and to suffer any and everything. Therefore, give heed and mark well;
Christ as a gift nourishes your faith and makes you a Christian; but Christ
as an example moves you to do good works; these do not make you a
Christian, but they go forth from you who have already become a
Christian.
23. The pope, however, has changed this entirely; for he commands: Thou
shalt do this, and thou shalt do that. If you would be saved, you must pray
the rosary, fast, become a Carthusian, flee to St. James, to Rome, to
Jerusalem, buy indulgences, build churches, endow masses and do
innumerable other things; not one of which Christ ever commanded. And
most terrible of all, when they have practiced such works for a time, that
have neither benefited God nor the world, they will boast of them and say:
 28
I have fasted so many Fridays with bread and water, I have spent so many
years in the cloister, I hope God will not leave me unrewarded for such
service, but will on that account give me heaven. That certainly is denying
Christ, and a terrible blasphemy of the great and unsurpassable grace of
God manifested toward us in His son Christ Jesus, “Who was made unto us
wisdom from God, and righteousness, and sanctification and redemption,”
as Paul also teaches in <460130>1 Corinthians 1:30.
24. This is the true knowledge of Christ: to know why he came, and how
we may appropriate him to ourselves. This knowledge St. Paul so often
desires for the Christians in his Epistles: “Yea verily, and I count all things
to be loss for the excellency of the knowledge of Christ Jesus my Lord: for
whom I suffered the loss of all things, and do count them but refuse, that I
may gain Christ, and be found in him, not having a righteousness of mine
own, even that which is of the law, but that which is through faith in
Christ, the righteousness which is from God by faith: that I may know him,
and the power of his resurrection, and the fellowship of his sufferings,
becoming conformed unto his death.” <500308>Philippians 3:8-10. St. Peter
speaks especially of this at the end of his second Epistle: “But grow in the
grace and knowledge of our Lord and Savior Jesus Christ.” <610308>2 Peter 3:8.
In such knowledge we should rejoice and shout, as also the prophets have
exhorted us to do. For where such knowledge is, “The mountains melt like
wax,” as <199705>Psalm 97:5 says, Such are the saints with their great works
they have done; and these are the works that they now despise and count
as refuse as Paul says in <500308>Philippians 3:8, and upon whom they may
boldly depend. And this knowledge comes to us through the Gospel.
Finally Christ speaks as follows in this Gospel:
“And other sheep I have which are not of this fold; them also I
must bring, and they shall hear my voice; and they shall become one
flock, one shepherd.
25. Many say that this has not yet come to pass; but I say it has. The Jews
were the first sheep, to them alone Christ preached at first; for then the
Jewish name was as sacred, as the Christian name is now. The Gentiles, to
whom we belong, were the strange sheep. These Christ has gathered into
one fold, that is into one Christian congregation, through his apostles and
preachers over the whole world, whose office still continues and whose
course is not vet ended.
 29
26. Let us conclude here, and call upon God to help us in these perilous
times, while we are in the midst of wolves, that they may not lacerate and
devour us and that we may remain in the knowledge of him and his Son,
our Lord Jesus Christ. forever, Amen.
 30

SECOND SUNDAY AFTER

EASTER.
THIRD SERMON. <431011>JOHN 10:11-16.
This sermon is found instead of the two preceeding sermons in edition c.
German text: Erlangen Edition 12:27; Walch Edition, 11:0195; St. Louis
Walch 11:802.

CONTENTS:

CHRIST’S PERSON, OFFICE AND GOVERNMENT.

* Why this Gospel was appointed for the second Sunday after Easter 1.

I. HOW AND WHY THE JEWS TOOK OFFENSE AT THIS SERMON.

a. The first reason 2.
b. The second reason 3.
c. The third reason 4-6.
d. The fourth reason 7-8.

II. HOW THIS SERMON SERVES TO OVERTHROW THE FALSE IDEA OF THE
PAPISTS CONCERNING THE CHURCH.
1. The papists’ false conception of the church 9-10.
2. Its disproof 11-16.

III. THE CHIEF PART AND SUMMARY OF THIS SERMON.

1. How the difference between the office of Moses and of Christ is here
set forth 17-18.
2. How Christ here centers in himself the government that is to keep
the conscience and the soul 19.
 31

IV. HOW CHRIST ILLUSTRATES IN THIS SERMON HIS PERSON AND OFFICE
BY A PICTURE OF THE OPPOSITE.
1. The nature of this contrary picture 20-21ff.
2. How in this picture of the opposite the state of Christ’s sheep is at
the same time set forth 22-23. How this contrary picture applies
beautifully to the papacy 24ff.
* Of the papists’ doctrine of works.
a. Its nature 24-25.
b. Its fruits 26-27.
c. The attitude of reason to the doctrine of works 28.
d. That the doctrine of works cannot give the least comfort in the time
of temptation 29.
e. The foundation upon which the papists build their doctrine of works
30-32.
4. How this opposite picture should serve for our instruction and
comfort 33-35.
5. How the papacy is totally overthrown by this opposite picture, 36ff.
* There is no teaching so foolish but that it has followers 37-38.
* By what should believers comfort themselves in the time of trial 39.
6. How this contrary picture sets forth the difference between the
government of Christ and that of those who wish to govern
consciences independently of Christ 40-44.
* The three different kinds of sermons that are continually going forth
into the world 41-42.
* How are the government of the pope and all human doctrines
overthrown 43.
* He who does not cling to Christ is lost forever 44.

V. HOW CHRIST REPRESENTS HIS OFFICE IN THIS SERMON IN THE MOST

PLEASING WAY.
 32
1. The nature of this representation 45.
2. Its urgent necessity 46. How and why this representation appears
marvelous and strange to the Jews 47.
3. An opinion on the marks by which a Christian is known 47-48.
4. How both Judaism and the papacy are overthrown by this sermon
49.
5. How in this representation the test is given by which we may
distinguish the true from the false Church 50.
6. What a Christian really is and in what way one becomes a Christian
51-52. How this representation serves to comfort believers.
a. The nature of this comfort 53-55.
b. The grandeur and importance of this comfort 56ff.
7. How and why it is difficult to grasp this representation 56-57.
8. How this representation is illustrated by a parable 58-59.
9. How this representation teaches that Christ’s kingdom is not to be
judged by outward appearances or according to reason 60.
* Whether one should condemn those who hold the true doctrine of the
Gospel, but among whom infirmities are still found 61.
10. How teachers should learn from this representation how to treat the
weak 62.

VI. HOW CHRIST TEACHES IN THIS SERMON THAT HIS GOVERNMENT AND
OFFICE ARE TO BE EXTENDED AMONG THE HEATHEN 63.
1. Today’s Gospel has been appointed, I think, for this Sunday because
Christ announces in it that he will lay down his life for his sheep, that is,
suffer and die; and yet he also shows, at the same time, that he will rise
again, in that he says: “Other sheep I have; them also I must bring” etc. For
if he is to be and remain a shepherd of his sheep, he must not remain in
death, as he himself afterward explains and interprets, in plain words: “I
have power to lay my life down, and I have power to take it again.”
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I. HOW AND WHY THE JEWS WERE OFFENDED

AT THIS SERMON.

2. The Jews indeed heard this parable and sermon of Christ, but did not
understand it at all, as the context declares. It sounded altogether too
strange in their ears that he alone should be the true shepherd, and yet he
was in the act of laying down his life for his sheep. What kind of a
shepherd, think they, was this to be, who would die and give his life for the
sheep? Can that be called guarding and keeping the sheep?
3. In like manner it was an intolerable doctrine to them that he said he had
other sheep which were not of this fold, that is, did not belong to the
nation which alone was called God’s people. These also he would bring,
and of these, although they were not of this fold, there should be one flock,
under one shepherd, regardless of what became of their fold and their
shepherding. They understood very well what he meant by shepherd and
sheep (for it was a form of speech familiar and current among them,
especially from the Scriptures), namely, that he claimed to be a man who
would teach and govern the people. But because, as they consider it, he
puts forth his claim so unreasonably, wishing to be the shepherd alone and
yet saying that he will lay down his life for the sheep and that he has still
other sheep which he will gather and make one flock — notwithstanding
that they, the Jews, refuse to be his sheep — they are offended in him and
say that he is mad and that the devil speaks through him. They,
nevertheless, understood this much, that his meaning was that their
shepherding — that is, their entire government which they had from
Moses, the Law, the priesthood, circumcision, the service of God, all
appointed for them by God himself — should become void and henceforth
count for nothing, and that he would institute something entirely new, in
which he would be all in all and rule supreme and would gather a new flock
of both Jews and gentiles, just as he should find those who would cling to
him recognizing no one else, whether Judaism and its government, glory
and existence should abide, stand or fall.
4. He makes matters still worse by saying, “I am the good shepherd,”
whereby he draws the people entirely to himself. He means to say, Dismiss
the teachers and rulers you have, and take me for your shepherd. The very
best of them, those who teach and profess Moses and the Law, he calls
hirelings, who are to be forsaken and not listened to; without considering
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that other multitude, the thieves and murderers, that is, those who teach
against God’s Word and are public persecutors. Hereby he well deserves
that they should execute him without sentence and grace, as a public-
accursed blasphemer against God, God’s Law and God’s people.
5. Without doubt, the great lords, high priests, Pharisees, scribes and all
that belonged to their spiritual government, defiantly boasted and bragged
against all this: We sit in the true office and priestly estate, ordained not by
Moses, but by God himself through Moses. How dare you, rebellious
scoundrel, open your mouth before all the people and boast against God’s
ordinance and commandment, that you are the shepherd and you alone?
You are not even of priestly lineage, of those to whom God, through
Moses, committed this charge and whom he commanded the people to
hear. And when did God, publicly before all the people, speak to you as he
spoke to Moses? Who are you, or where do you come from, that you dare,
of your own authority, to utter such things and to apply to yourself alone
all that has been said and commanded concerning the office of shepherd,
thereby exalting yourself above and against Moses, the Law of God, the
priesthood and all authority? Is not this both rebellious usurpation of the
government and the crown by the whole people, and also blasphemy and
sin against the divine Majesty?
6. To say, “I am the good shepherd,” what else is it but to say: To me
alone they must hearken, the whole flock of sheep. That is, the entire
nation belongs to me alone. I alone am its shepherd, and the only good
shepherd, who saves the sheep. You, however, are but hirelings, that care
not for the sheep, seeking only your own in them and letting them perish in
time of danger. In one word, this is to make the people revolt from them
and to tell the people that they have no good shepherd or preacher who is
faithfully-minded towards them or is able to save them and to whom they
ought to give ear. “For my sheep,” says he, “hear not the voice of a
stranger.” But he tells them, if they cling to him, they shall be saved.
7. Moreover, he not only says that he alone is the shepherd of these sheep,
but that he also has another flock and people, who are not under the
government of Moses but are altogether outside of this fold. These, also,
are to cling to him, and all shall be alike to him, gentiles as Jews, and Jews
as gentiles. This is now the most offensive thing of all, that he makes
nothing of God’s people and puts them, with their Law, priesthood and
everything else, on a level with the gentiles, and the gentiles on a level with
 35
them, so that neither is better, of more importance or has more than the
other. In short, it is equivalent to saying that all Moses instituted and
ordained in the priesthood, temple and service of God is to come to an end
and to pass away; that now there is a new priesthood and government, and
a new shepherd has arisen, whose alone the flock is to be and who is to do
all. This surely is knocking the bottom out of the barrel and taking the head
off from all Judaism, depriving it of all its glory. Hereby he simply bids
them to yield up their shepherdhood, to hear him alone and to suffer him to
be all in all.
8. This was to them necessarily an odious, blasphemous injunction. For in
their minds nothing was more certain than this: We have been appointed by
God, through Moses, to the priesthood, to the office of teaching and ruling
the whole nation. Now, whatever God has commanded and ordained must
stand and not be changed by any creature. Therefore, our priesthood and
Moses’ government must continue forever. And if the gentiles are to be
added and to become God’s people, this must not and cannot take place
through this carpenter of Nazareth (as they regarded and called Jesus), but
through Moses, in that they suffer themselves to be circumcised and accept
his Law, and visit the temple at Jerusalem. Even the apostles at that time
still believed that this must remain, above all things, as the ordinance and
commandment of God, given and instituted from heaven. In opposition to
this, Jesus of Nazareth dares to arise and publicly declare the contrary. If
you would come to God and be saved, you must, after all, surrender
Moses, the Law, the temple and the priesthood. All these will in nowise
help you. You must come hither to me, whether you be Jew, gentile, priest,
layman or what you will, even if you should be Moses himself. So the Jews
were offended at this discourse, and are offended at it to this day. This
stumbling-block of opposition to Moses and their Law so lies in their way
that they cannot get over it.

II. HOW THIS SERMON SERVES TO

OVERTHROW THE FALSE TEACHINGS OF THE
PAPISTS CONCERNING THE CHURCH.

9. In like manner it is also not less offensive to our opponents, the pope
and his following, so to preach. For this Gospel makes it necessary to
preach against their government, which has been called the only
 36
government of the Christian church in the world, and which, it is claimed,
possesses constituted authority and all that belongs to the church, namely,
baptism, the sacrament, the keys etc., by inheritance from the apostles and
by the prescription of so many years. Wherefore, like the Jews, they claim
to be the people of God and the church alone. It is intolerable to them,
when, in spite of all their pretensions, it is urged against them that they are
not the church and that God cares nothing about their boasting, their
government and all that. And it is likewise intolerable to them when we
separate ourselves from them and renounce obedience to them and also
teach others so to do; because, in the name of the church, of Christ and of
faith, they have quite obscured the shepherd Christ, and in the name of the
church and Christian government have filled the church with their own idle
talk, and are not as good as hirelings, but are wolves and murderers. They,
themselves, now prove this by their public persecution and execution of
Christians on account of this doctrine and confession concerning Christ,
that he is the only shepherd, through whom we have forgiveness of sins
and eternal life, who alone laid down his life for us.
10. And I declare that if the case of the pope were as good as that of the
Jews, who without contradiction had the Scriptures and God’s Word in
their favor, no man could get along with his adherents. For the Jews had
the great advantage that their government was instituted by God’s
command through Moses, and moreover was confirmed by miraculous
signs and was so strict in its provisions that whoever would not hear
Moses was to be stoned and excluded from God’s people. Such glorying
and testimony, that their government of the church was commanded and
confirmed by God, our opponents, God be praised, cannot produce.
Nevertheless, they do as the Jews did. Let any one preach concerning
Christ and the Gospel whatever he will, they at once cry out against it: The
church must be obeyed, the fathers be heard, the canons and decrees of the
councils be kept. How else, say they, shall it be known what and where
Christians or the church are? There must surely be some organization
proceeding in proper order, such as the fathers and councils nicely
arranged, and as has existed for so long a time, namely, that the church has
a common head, the pope, and a regular government of bishops, and, under
these, the ordinary priesthood, and, over all, a general council, whose
decision, conclusion and judgment must be followed in all things. And if
any one does not observe this order and institution, or opposes it and gives
 37
occasion to division, he must be of the devil, a perfidious, rebellious,
accursed heretic.
11. In opposition to this, we must open our mouths and, in accord with this
teaching of Christ, tell everybody, even as he commanded us to preach
these things to all creatures: Dear friend, you may indeed observe, glorify
and exalt such a human institution; but that does not make you a Christian.
This is not yet the true shepherd and master, whose name is Christ. You
must be led another way to know and hear him aright, else all this will not
help you in the least to your salvation. For being a Christian is something
different from the pope’s government, and also something different from
and higher than what the fathers have taught or the councils have decreed.
Even though they did well, as Moses also did well and truly somewhat
better — for example, the Jews circumcised, they sacrificed, and they
observed their divine service — and even though among us a fine order of
offices and ranks be maintained, and external discipline and a beautiful
service of God, together with fasting, praying, singing etc. — all this is not
yet what is meant by Christ’s Word: “I am the good shepherd.”
12. For this shepherd and his office must be carefully distinguished
(wherefore he also teaches this) from all other preachers, teachers and
everything else that claims to have the rule over souls. Let all these do as
well as they can, still none of them is a good shepherd. For Moses,
forsooth, did not do badly; he instituted a fine order of a spiritual and
temporal government, both in external discipline and in the service of God.
Nevertheless, his Jews are here compelled to hear that it can in no way help
them before God, and that now, after it has endured and been maintained
for so long a time, another is to come, who will glory exceedingly and
boast: You have not yet the true shepherd that you ought to have. I alone
am he, whose voice you must hear if you would be saved. And I have still
other sheep, people who neither know nor observe anything at all of Moses
and your entire government. Nevertheless, all shall be one flock. How so?
Both shall learn to know me as their true shepherd and shall hear my voice.
Therefore, I allow to preach whoever will preach, and let it pass; but the
shepherd who can heal the injury, none will find until he comes hither and
clings to me.
13. Therefore, we are also to conclude from this that there is nothing in the
loud pretensions of those of the present day who would like to maintain the
papacy with its counterfeit bishops, and who sputter much about the
 38
church government which they affect, where they sit together in established
inherited power, as the heirs of the sees of the first bishops, ordained by the
apostles etc.; by which the whole government of the church is to be bound
to them, so that without them there can be no church. They alone are to
have power to ordain, consecrate and confirm bishops. They would
persuade us to hear them alone in whatever they jointly decide, and of
necessity receive from them all that pertains to the church, its office and
government, the sacraments, the office of preaching, priestly orders etc.
They would have us believe that they are no true bishops or priests, nor
can they administer the sacraments, who have not received unction and
chrism from them. Therefore, they also clamor and fume about us, saying
that we are disobedient and rebellious and have set ourselves against the
constituted power of the church and have seceded from them etc.
14. In opposition to this, Christ teaches us in this Gospel to look to him
alone as the true shepherd, who only is the founder, lord and head of the
church, and says his sheep hear his voice, and not a stranger’s. Hereby he
indicates that these are the true church, without regard to their being under
the pope and his bishops, or even under Moses. For he and his kingdom
and church are bound neither to Moses’ Law nor to Judaism, although they
were instituted by God, much less to the government of pope and bishops,
established by themselves. Neither has he taken or received anything from
them, but he is the Lord of Moses and of all creatures, to whom all men
should be subject.
15. Therefore, when the Jews in the name of Moses, or our opponents in
the name of the church and its power, undertake to draw people away from
Christ, that is, from his Word and the pure teaching of the Gospel, he
opposes them and says: “My sheep hear my voice; and a stranger will they
not follow, for they know not the voice of strangers.” Here he gives us not
only the right and power, but even a distinct command not to hear nor to
be allied with them.
16. Since now we see and apprehend that the whole papal party not only
keep, believe and teach nothing concerning Christ, but are public
persecutors of the Gospel, that is, wolves and murderers of Christ’s sheep
and church, and that they conduct and exercise a real anti-Christian
government, we should and must, by Christ’s command, break away from
their imagined power and possessions, from which they already are
deposed by Christ himself. We are commanded to have nothing to do with
 39
them, but are to avoid and flee from them as the devil’s church, as St. Paul
also utters this sentence (<480108>Galatians 1:8): “Though we, or an angel from
heaven, should preach any other gospel, let him be anathema.” This is
certainly a strong enough deposition from all power in the church, a
command to respect the deposition and condemnation of God.

III. WHAT IS THE SUMMARY OF THIS SERMON?

17. This then is the main thought and sum of this Gospel, that Christ alone
is the good shepherd. It teaches us the power and fruit of the preaching of
the Gospel and its ministry and distinguishes it from the office of Moses
and the preaching of the Law. Christ names only two who keep and feed
the sheep, the true shepherd and the hireling. For the wolf is but a
murderer, who works only injury and havoc; to resist him shepherds are
necessary. But if the shepherd and the hireling are compared, it becomes
manifest that Christ alone is the shepherd, who lays down his life for the
sheep. Neither Moses nor any other preacher of the Law does this.
18. For this reason, he justly calls himself alone the good, that is, the
comforting and helpful, shepherd. For, although Moses, the prophets and
all other preachers of the Law preach and teach, they are not able to lay
down their lives for the sheep and to save them. They all had to die for
themselves, and were not able thereby to save either themselves or others.
But Christ says: It is I alone who lay down my life for the sheep. Only
death brings salvation to the sheep. And because I am such a one, I found
this new doctrine and a new flock and people.
19. In this way he refers the true shepherd’s office, that is, the authority to
help consciences and souls, to his own person alone, as the only one who
has effected and completed the work of our redemption, given his body
and life for his sheep, and instituted and perpetuated the office through
which he gathers, governs and preserves them. This office, therefore,
comprises the whole preaching of the Gospel, wherever, whenever and by
whomsoever it is done. These preachers are also named, after Christ
shepherds; not for themselves, for that honor belongs to Christ alone, but
because they are in the office which is Christ’s and which he exercises
through them.
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IV. HOW CHRIST EXPLAINS IN THIS SERMON

HIS PERSON AND OFFICE BY A
REVERSE PICTURE.

20. This then is the first section, treating of Christ’s person and the office
which he exercises in his church. Afterwards, when he speaks of his sheep,
he elucidates it further. But first he pictures the hireling in contrast and
says:
“He that is a hireling, and not a shepherd, whose own the sheep are
not, beholdeth the wolf coming, and leaveth the sheep, and fleeth,
and the wolf snatcheth them, and scattereth them; he fleeth because
he is a hireling, and careth not for the sheep.”
21. He names three kinds of persons or three offices which have to do with
the sheep: The true shepherd, which, as has been said, he is himself; the
hireling, including all besides him who preach the Law and teach how we
ought to live and do good, but do not point to Christ, like the scribes and
Pharisees among the Jews of old; and finally the wolf, who wishes to be
among the sheep and to rule over them but only works injury and ruin. The
wolf is the devil, who also has his messengers and preachers. However,
they have not the Word of God, neither the ten commandments nor the
Gospel, but they mislead souls by false doctrine and heresies, which St.
Paul, <540401>1 Timothy 4:1-2, calls “doctrines of devils, speaking lies in
hypocrisy.” Such are now the pope’s anti-christian doctrines, the Koran of
the Turks, and doctrines of other sects. These three kinds of teachers have
always been in the world from the beginning. We should keep the first,
reform the second, and shun the third. None do this, however, except the
true sheep, that is, the little flock which knows Christ.
22. He also manifests here the condition of the sheep, and why he alone
must be known and believed as the true shepherd. The condition of the
sheep is such that, if the shepherd is absent, they are in the certain danger
and distress of being seized, torn and killed by the wolf, for by their own
strength they can neither guard nor defend themselves against him. A sheep
is naturally a poor, weak, defenseless animal above all others and is quite
dependent upon the protection, care and help of someone. The true
shepherd must devote himself to the sheep, ever be with them, watch over
them, rescue and defend them, whenever it is necessary, so that they may
 41
not perish. A stranger or a paid hireling, whose own the sheep are not, says
Christ, will not do that; although for a time he leads and feeds them, he will
not hold out to the end. When the wolf comes, he flees in order to save
himself, and meanwhile lets the poor sheep face the danger and perish.
23. So, also, it is with consciences in a spiritual way. If Christ himself, by
his shepherd’s office, does not guard, lead and guide, all other preaching is
vain, even if in other respects it is good and right. It cannot serve in
distress, when the devil opens the jaws of hell by the terrors of sin and
everlasting death. When this comes to pass, the poor sheep stands there
alone and forsaken, dependent upon itself and its own efforts, according to
the doctrine of the Law and of works, with nobody to help or assist, from
whom to obtain comfort or find salvation.
24. No better example of this can be adduced than what we, ourselves,
experienced under the papacy in times past. The sweetest preaching
possible was given, which, among others, I gave diligence to teach both
myself and the people. We were told: You ought to keep the ten
commandments, love God with your whole heart and your neighbor as
yourself. This teaching was not wrong, for the Law should be taught. But
in order to impress this on the people, they added: Man can well do this,
for he has the natural light of reason, given by God, by which he
understands what he ought to do and what leave undone. Moreover, he has
a will, by which he can resolve and begin to do this. And if with all
diligence he exercises himself in such works and does what is in his power,
God will regard and accept this, and undoubtedly bestow grace upon him.
25. To this comforting assurance they added many good counsels. For
they, themselves, felt that what they taught concerning the decalogue was
not sufficient. The purpose of their counsels was to escape from death and
to obtain salvation. They prescribed extraordinary, severe orders and
modes of life, mortification of the body, fasting, watching, pilgrimages etc.
All this they considered good and valuable, and performed it with the good
intention that it was to be acceptable to God and to be received as a
fulfillment of his commandments. But when all this had been tried, and
when finally the devil came, in the hour of death or in other grievous trials,
then all such teaching and works were found wanting, and poor
consciences were miserably led into the devil’s sweat-box, in which they
worried and tormented themselves with thoughts of despair, with words
 42
and groanings, crying: O Lord God, if I could live longer, I would do
penance for all my sins! etc.
26. Such was the use and fruit of the hireling-doctrine, which referred poor
souls to their own doing and suffering, while nothing was said of Christ
and of faith. This kind of teaching can only comfort and sustain so long as
the devil is not present; for he is not concerned about our works,
satisfactions and life. Where he does not find Christ, he has won the game.
He advances, tears and devours souls without restraint or hindrance,
according to his pleasure. Indeed, these teachers and masters are powerless
to help themselves. They are frightened and scattered as well as the sheep,
so that they know not where to abide and finally, unless they learn of other
help, they become the prey of the enemy. An example of this is the case of
a hermit who once came to a sick man on his deathbed and endeavored to
comfort him so that he might die peaceably. He exhorted him, as is the
custom of such comforters, work-saints and monks, to die willingly, and to
suffer patiently; this would secure for him forgiveness of all sins, with God.
He was willing to pledge his soul for it. Gracious God! Here lies a poor
sheep in its dying moments; it accepts what it cannot avoid, and on the
strength of such comfort dies. But what happens? Soon after the death of
this poor wretch the old hermit’s last hour comes and fills him with such
anxiety and terror that he becomes despondent of the very comfort which
he gave to others. No attempt at consolation will avail him, and he finally
sinks into despair.
27. This is what must come to pass when only our own words are
preached, or even only the ten commandments are taught, notwithstanding
the preaching of these things is necessary, especially for the rude multitude.
But where there is no Christ, it only serves to confuse and scatter the poor
sheep and to drive them into terror and despair, so that they must perish,
unless they are restored again by the true shepherd.
28. When human nature and reason hear the preaching of the Law, even in
the case of those who teach the Law in the very best manner without
however knowing Christ, they foolishly err and imagine, when they have
heard this doctrine, that they can easily fulfil it. For they say they have both
the understanding and the will to do it. They think no further than that it is
accomplished with their self-devised thoughts and outward works.
Accordingly they proceed, and imagine that they must do whatever is told
and held up to them in the way of good works, as commanded by God.
 43
They seek thereby to atone for sin and to blot it out, whereas God by no
means demands that we do good works to this end, or that sin can be
blotted out by works. Hence, they go on in this erroneous delusion and
gather and accumulate all the works they can think or hear of, which God
certainly has not commanded. They are simply caught by this conclusion:
Good works are to be done; this is a good work, therefore I am under
obligation to do it. In this manner they proceed and are ever doing, but
never arrive at fulfillment. Hence, they are not able to resist the wolf. The
more they do, the less they are satisfied and the more they find to do. And
as soon as the devil comes and pretends: Behold, this is a good work,
which you have done — they cannot get around it and must allow
themselves to be carried away.
29. Yea, though they had done all that man can do, nevertheless, if the
wolf appears before their eyes with his gaping jaws of hell, they realize that
it will not stand before God’s wrath and judgment. With a single breath the
devil blows it all away and says: You have done much, it is true; but when
have you fulfilled God’s commandment, to love him with the whole heart
above all things, to have no evil thought, desire or lust in the heart, to
speak no idle, vain words? Then both the doctrine which the hireling gave
you, and all your works and deeds which cost you so much labor and toil,
drop and fall. You have no comfort or refuge against the devil, for he
always has the advantage of driving you back on your own conscience and
the testimony of your own efforts, as the hireling instructed you, who
taught you only what to do, but imparted no strength to do it, and so left
you in the lurch. In short, you are overcome by yourself and are convicted
by the sentence: The good must be done.
30. In this way the devil introduced the mire and filth of all human
doctrines into the church through the pope, and there was no one to resist
him, for all proceeded on the principle that what is good must be done.
Therefore, whatever they called good and a service of God, had to be
done. And even now they have not ceased to spew venom upon us,
contending that our doctrine of faith and love is a bad doctrine; that we
know nothing better to preach than the childish lesson of the ten
commandments; that we must rise much higher and do much more, and
teach not only what is contained in the Scriptures, but also hear what the
church and the councils say etc.
 44
31. Hence, everything that any shabby, impudent mendicant monk dared to
hold forth was violently confirmed and swept in like a deluge. Indeed, we
simpletons, doctors of the Holy Scriptures as we were, could not prevent
the pernicious barefoot (Carmelite) sect from persuading the people that if
a dead man was buried in their monk’s cowl, he would be saved and the
devil could not get him, or else he would have taken him before. For we
were all dazzled and taken captive by the sentence: We must do good
works, and whoever does them is saved.
32. Verily, even to this day we could not stand before the papacy or
overthrow its least error if we had not more than this doctrine of our works
and deeds. Even as the pious martyr, John Hus, was cried down and
condemned by the devil in the diabolical council at Constance, when he
rebuked the pope and his followers on account of the wicked, shameless
life by which they often violated their own canonical laws. For this was
their defense against him, that although the life was not right, the doctrine,
that these things were to be kept and done, was right. Hence, the papacy
has hitherto resisted overthrow so long as its doctrine has been considered
true and remained unchallenged.
33. Therefore, these two, the hireling and the wolf, are always together.
The devil likes such teachers, for, in the absence of the true shepherd, they
serve him in enabling him to rend and kill the sheep without trouble, when
and as he wills. And there is no defense save Christ and his doctrine and
protection. As the only true shepherd, he does not allow the sheep to
struggle with the wolf (for if it once comes to that, they are already in his
jaws), but flings himself against the latter and gathers us around himself,
and so protects us that the devil is compelled to flee. This takes place when
from the Scriptures it is taught that no human work or endeavor, however
good it may appear, even if done in accordance with the ten
commandments, and no possible teaching, will avail to free from sin or
stand before the wrath of God and the terrors of death and hell etc. This
alone avails, that Christ laid down his life for you and took it again, and
thereby overcame the devil and death and made them subject to himself, in
order that by his power and strength you might be saved.
34. But where the voice of this shepherd remains, the sheep can guard
themselves against both hireling and wolf, and say: You, indeed, say truly
that I ought to keep the ten commandments; but you do not tell me where I
am to take refuge, seeing I have not fulfilled them. Here I will rather hear
 45
my dear shepherd, who died for me, and died not without reason nor in
vain, but for this very purpose that I, who was such a poor lost sheep
without a shepherd and in the power of the wolf, might be rescued. So,
also, when the devil shows his teeth in your heart and threatens to kill and
devour you, and tells you that you ought to have done or left undone this
or that which you have not done or left undone, and that therefore you
belong to him, you can take refuge with Christ as a sheep that knows its
shepherd; and you can tell the devil to attack him who died and rose for
you, and to try what he can win from him.
35. Still more can you repulse others who are not as good as hirelings, but
are the wolf’s servants. They come and preach, as geese gabble, about our
own fancied works. Say to them: I will hear and know nothing of these, for
I have a much greater thing to do in learning the ten commandments. I am
not able to keep them. Why should I worry myself with such useless
works, which only harm and hinder me from properly considering the ten
commandments? It indeed happened that the world was so filled with
commandments and doctrines of men that no bishop and no doctor knew
or taught the ten commandments properly.
36. For this reason we have reproved and attacked the papacy, not on the
ground of their wicked and shameful life, which they themselves also
acknowledge, but we say to them that, even if they led holy angelic lives,
which they never have done and never will do, and if they kept not only
their own law, but also the law of Moses, both of which are impossible, we
nevertheless should regard them not only as hirelings, but also as wolves,
because they teach only what destroys the souls. For nothing can feed or
give life to the soul, which is not the doctrine of Christ. Although the
hireling does not himself slay and destroy, he does not restrain the wolf.
Therefore, because you neither point out nor teach this shepherd, you shall
not and ought not to be heard, but you shall be shunned as a wolf.
37. With this argument the papacy and all that leads away from this
doctrine are overthrown. Otherwise it is impossible, as has been said, to
correct the least error which is given out under the pretence of a holy life.
And no doctrine is so foolish or disgraceful but that it finds hearers and
disciples, as is proven by the experience of the church with so many
heresies and divisions. The heathen were reasonable and highly intelligent
people, yet we read of them that they worshiped not only cats and storks,
but also cabbages and onions, and even a member of the human body. All
 46
this comes from the name and delusion that such things are good works
and render a service to God. The preacher of such works comes with the
reputation and pretence of a shepherd who desires to counsel and direct
souls on the way to God.
38. Alas! we have hitherto not been able to correct or prevent the shameful
lies and fables of the monks concerning the rosary of Mary. This consisted
of fifty Ave Marias and five Pater-Nosters addressed to Mary the Virgin.
The popes granted many indulgences to it, and the preaching friars
(Dominicans) scribbled great books full of fanciful and disgusting lies
concerning the power and wonderful efficacy of this prayer, which they
themselves invented. Besides there was the frippery of innumerable similar
lies invented by others, like the barefooted friars’ (Carmelite) crown and
Psalter of Mary, concerning which they themselves are now silent and
ashamed. Indeed, at the present day nobody in the papacy could refute or
resist the faith of the Turks or of the Jews, for they of the papacy have not
the true master nor the true solid doctrine of this shepherd. Therefore, the
devil has power and authority over them, even by the decalogue. He
always has the advantage of convicting you by your own conscience of not
having kept the commandments; so much the more if you have spent your
life in works based on human teaching.
39. If, however, you know this shepherd, you can defend yourself against
devil and death, and say: Alas! I have not kept God’s commandments, but I
creep under the wings of this good hen, my Lord Jesus Christ, and believe
that he is my shepherd, bishop and mediator with God, who covers me
with his innocence and bestows his righteousness upon me. What I have
not kept he has kept, and the sin I have done, he has atoned for with his
blood etc; for he died and rose, not for himself but for me. Even as he says
here, that he lays down his life, not for himself, but for his sheep; that is, as
St. Peter says (<600318>1 Peter 3:18): “Christ also suffered for sins once, the
righteous for the unrighteous.” Thus you are secure and the devil and hell
must leave you in peace. The devil certainly will not be able to do harm to
Christ, who has overcome him, and who, if you only believe in him as his
sheep, will, as a faithful shepherd, not forsake you, but will stand by you,
protect and preserve you.
40. If now under this shepherd you are secure against the wolf, it is right
that the hireling should also come as a good teacher, showing how you
ought to live according to God’s commandments and to do good works,
 47
and go before you where now you can walk yourself (as far as lies outside
of the conflict of the conscience with sin and death), provided, however,
that you are first in the protection and pasture of this shepherd and do not
stray away from him.
41. Behold, these are the three forms of preaching which always exist in
the world: First, that of the great multitude, who set forth not God’s Word,
but human doctrine. These are the wolves, such as the pope with his
decretals, the Turk with his Koran, the Jews with their Talmud, and other
sects against the pure teaching of the Scriptures. Second, the hirelings,
who preach only the decalogue. They are few, and without the Gospel
cannot long remain pure. Third, those who sincerely and truly point and
lead to Christ. These are the fewest of all, but they will necessarily be
found somewhere until the last day, as we say in the creed: “I believe in the
holy Christian church etc.”
42. These are, and are called, true shepherds, because they preach not
themselves, but Christ, and hence are the mouth of Christ, as he himself
says in <401020>Matthew 10:20: “It is not ye that speak, but the spirit of your
Father that speaketh in you;” and again in <422115>Luke 21:15: “I will give you
a mouth and wisdom, which all your adversaries shall not be able to
withstand or gainsay,” that is, it shall not be your mouth, but I will prepare
your mouth that it shall be full of wisdom given by me, and shall speak by
me. For this is the clap of thunder by which everything that is not of this
doctrine and quality is laid low so that it serves and avails nothing for the
life to come. It may in other respects be good to keep people under
restraint or to bring them to a knowledge of their faults. For what is it that
a man, pope or Turk can do in the face of eternal death and hell!
43. Hereby the pope’s government and all doctrines of men are stormed
and overthrown. However, we do not antagonize them because they do not
keep their own commandments and doctrine; for against this they always
have the defense that, although their life is censurable, their doctrine is
good and right. Hence they maintain their government by force, arguing
from the words of Christ in <402302>Matthew 23:2-3: “The scribes and 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” etc.
Therefore, before we had the Gospel, we were able to accomplish nothing
against them. But now that we know Christ, we are able to condemn their
doctrine together with all their works.
 48
44. Here now you have the distinction which Christ draws between his
preaching and government and that of all others who desire to rule
consciences and hearts without or independent of him. With so many
words about the hireling he pictures the danger, nay more. the injury and
destruction, which must follow if he is not heard and known as the only
shepherd, namely, that the wolf cannot be warded off, however numerous
the hirelings. For with their doctrine they cannot help or give counsel how
to escape from sin and death, nor can they resist the devil: and the poor
sheep must soon be eternally lost and destroyed, unless it comes to this
shepherd. Therefore, he again repeats what he said at the beginning, in
order to impress it upon us, that we must hold fast to his protection and
pasture, that is, to his Word and ministry, and says:
“I am the good shepherd; and I know mine own, and mine own
know me, even as the Father knoweth me, and I know the Father;
and I lay down my life for the sheep.”

V. HOW CHRIST SETS FORTH HIS OFFICE

AND GOVERNMENT IN THE MOST
CHARMING MANNER.

45. Many, alas! too many, are called shepherds and undertake this
government, which consists in feeding and leading souls; but I alone, says
he again, am called and truly am the good shepherd. This means in plain
words: All others besides me are not good, but are unmerciful, cruel
shepherds, because they leave the sheep in the jaws of the wolf. But me
you must learn to know as your dear, faithful, good, kind, sweet and
comforting shepherd, towards whom your heart must be filled with
laughter in the assurance that by him you are redeemed from every burden,
fear, trouble and danger, and that he will not and cannot let you perish. I
prove this, says he, by laying down my life for the sheep. Therefore,
joyfully abide with me and let none other rule in your consciences. Listen
only to me, who speak and by deeds prove this comforting word, that I will
not drive, trouble or burden you like Moses and others, but will most
lovingly lead and guide, protect and help you.
46. In this manner he ever insists on this one doctrine as the chief point of
our salvation, that there is no deliverance or help apart from this shepherd,
 49
Christ, apprehended in the faith that he alone rescues us by his death from
the power of death and the devil. Therefore, this is the most necessary
doctrine to be taught in the ‘church. The devil is hostile to it and cannot
endure that we remain with this good shepherd and in the pure sense and
significance of his teaching. Therefore, he is always raging against it
through his agents, with cunning and deceit, with persecution and
blasphemy, with a view of tearing people away from it, just as he also
opposed this teaching through the Jews. But we on the other hand, as his
pious sheep, must listen to the shepherd’s voice and know that, when all
things fail and the counsel and help of all men come to naught, we are safe
and are preserved by faith in this shepherd, who laid down his life for us.
He also concludes concerning his sheep, that is, the whole church, that he
knows them and they know him:
“I know mine own, and mine own know me.”
47. This is, indeed, strange language, and naturally was singular and
ridiculous to the Jews, just as when he had said that he alone was the
shepherd. Without doubt they scornfully curled their lips at it and said:
You talk much about your shepherd’s office and your sheep. Man, where
have you your sheep and where are they to be found? We have a nation
and a flock, who adhere to the temple and the service instituted by God,
and keep the Law of Moses. By this they are organized into a fold; so that
they can be known and named. But where are yours? How are they
known? What are they like? Give them a name and sign. No, says he, you
shall not know them in the way that you conceive. Your sheep have their
marks, by which they are known and distinguished: they are circumcised,
they come to the temple at Jerusalem etc. But my sheep have another
mark, not made or painted with colors and red ochre, so as to be visible on
the forehead or on the wool. The pope, also, imitating the Jews, makes and
marks such a church and Christians that everybody may know them by
their outward conduct and life. No, it will not do, he means to say, to
indicate them with the mark and seal which you put upon them or Moses
puts upon them; but they are so marked and distinguished that nobody
knows them except me alone.
48. Although Christians also have external marks, given by Christ, to-wit,
baptism, the sacrament and the preaching of the Gospel, these may fail
when we have to judge any individual minutely. For many a one has been
baptized, hears the Gospel, and goes to the sacrament with others, and yet
 50
is a rogue and no Christian. But the distinguishing mark is this alone, that
the faith that looks upon Christ as the shepherd dwells within the heart.
But who knows this? You cannot see it in me, nor I in you; for nobody can
look into the heart of another. So, then, it remains true that nobody knows
or is able to describe these sheep and this flock, except this shepherd,
Christ, alone. Again, my sheep alone know me, says he, and so know me
that they do not allow themselves to be turned or torn from me, but abide
in the faith, confession and doctrine that I am the shepherd and give my life
for them against the devil, the world, death and hell.
49. Now, here again he overturns Judaism with its law and priesthood, and
still more our papacy with all that belongs to it, and deprives them of the
power of ruling and of judging his flock. He simply will not have himself
and his church ruled by them, and therefore rejects and condemns all such
judgment as they, according to Moses or any other external order and
government, wish to pronounce in regard to who are Christians or not
Christians and God’s people. On the contrary, he tells them that they
neither shall nor can know his sheep, yet he will have and preserve his
church, although they know and receive neither shepherd nor sheep, but
reject and condemn both, as cut off from the people of God.
50. Moreover, he gives us the criterion by which we are to distinguish the
true church or people of God from that which has the name and reputation
but in truth is not the church. He teaches us that the church neither is nor
ought to be a society which must be organized with an external
government and order, like the Jewish people under the Law of Moses.
Nor does it exist, nor is it governed and preserved, by outward human
power; much less is it bound to a regular succession or government of
bishops or their successors, as the papacy claims. It is a spiritual assembly,
which hears this shepherd and believes in him, and is governed by him
through the Holy Spirit. It is outwardly recognized by this alone, that it has
his Word, that is, the preaching of the Gospel, and his sacraments.
Inwardly it is known to him alone, as in turn it also knows him by faith and
clings to him when it hears his Word, regardless of the fact that it may
neither maintain nor even know anything of that outward Jewish or
papistical government and order, and may be scattered here and there in
the world without any organized external government; as in fact it was in
the time of Christ and the apostles, who, apart from and in opposition to
the regular power of the whole priesthood, believed in Christ and
confessed him.
 51
51. Therefore, if you wish really to know what a Christian is or why a man
is called a Christian, and to give a true definition of the same you must not
look to the Law of Moses the government of the pope, nor the life and
sanctity of any man, however holy. But you must look alone to this Word
of Christ, where he says: “My sheep know me, and my sheep hear my
voice.” Then you will say: A Christian is not one who leads a strict, severe,
earnest Carthusian or hermit life; for Jews and Turks can also do that,
some of whom do live even more strictly. In short, nothing that is in us or
can be done by us, makes a Christian. What then? This alone, that one
knows this man, and regards him and trusts him as he wishes to be
considered, namely, as the good shepherd, who lays down his life for the
sheep and knows them.
52. This knowledge is nothing else than faith, which arises from the
ministry of the Word. The Word consists not of our own thoughts nor does
it come from men; but it was brought from heaven and was revealed by
Christ himself, as he said to Peter in <401617>Matthew 16:17: “Flesh and blood
hath not revealed it unto thee” etc. These two must always come together
and agree: his Word and our faith. For if he were not to reveal himself by
his Word nor let his voice be heard, we would know nothing of the
shepherd. I say, in this way and in no other does a man become a Christian,
when he hears this voice alone, and knows no other shepherd and allows
no other to be fashioned for him, whatever his fame and luster, but grasps
this image alone in his heart. And all the sheep of Christ without distinction
have this one color and form, whereby they are to be identified, and are
like each other in this, that they believe on this shepherd and confess his
Word, although externally they differ in many respects, and are scattered
here and there in the world without order and are spread abroad among
different peoples.
53. Hence we derive this comfort, that if anyone knows Christ in this way,
he is certainly one of his sheep, and is already known by him and elected to
be a sheep. He ought and needs not to seek and to look further how he
may become a sheep, nor to worry and torment himself with the vain
thought of whether or no he is elected and how he may become certain of
salvation. But he ought joyfully to comfort himself and be secure in this,
that if he hears the voice of Christ, he has in him a dear shepherd who
knows him, that is, cares for him as his sheep, provides for him, protects
and saves him, so that he need have no fear of the devil, hell and death.
This knowledge of his sheep and its power he further explains with
 52
comforting words and says: “My sheep hear my voice, and I know them,
and they follow me: and I give unto them eternal life; and they shall never
perish, and no one shall snatch them out of my hand.”
54. And for still greater comfort he adds: “Even as the Father knoweth me,
and I know the Father.” It is a glorious, comforting knowledge with which
the Father knows his dear Son in inexpressible, unfathomable, eternal love,
as he publicly testified by the voice from heaven and said: “This is my
beloved Son,” <400317>Matthew 3:17. So that for his sake he took pity and had
mercy on the human race, when it had fallen into eternal wrath and
condemnation and was in danger of being eternally lost; as St. Paul says in
<490106>
Ephesians 1:6: “Which (grace) he freely bestowed on us in the
Beloved” etc. In the same manner Christ also knows us with a like
inexpressible love, as from the beginning he loved the human race, and
therefore most deeply humbled himself beneath all men and even beneath
sin and death, and endured the wrath of God for us, that God might not
permit the devil to keep us in his bonds and in everlasting condemnation.
55. Since now, the Father knows Christ in this way, and Christ in the same
manner also knows us, his sheep, the knowledge which comes to us from
the Father through Christ and that whereby we should know the Father’s
heart toward us through Christ, become one and the same. That is to say,
as he loves Christ his Son, so he cherishes toward us, who know Christ as
sheep know their shepherd, true paternal love, in order that we may know
that it is not his will that we should be lost or condemned if only we believe
in his Son whom he has given for us. For he cannot hate his Son; and he
sent him from heaven that through his blood and death he might deliver us
from sin.
56. This is truly a high and glorious consolation. But it is also a very
spiritual, that is, hidden and secret, knowledge in our eyes and thoughts, to
believe that both Christ and the Father know us in this way. For to all
human eyes it is deeply buried under manifold scorn, weakness and hostile
opinions of the world and of our flesh and blood. In the world they take
offense at this kingdom of Christ and his church, because it does not
accord with their wisdom and is not organized and regulated as in their
opinion it should be regulated if it is to be God’s government and work.
Indeed, because its course is contrary to reason, sense and thought, the
world regards the doctrine as pure folly and delusion, and condemns and
persecutes all who adhere to it and are unwilling to follow the world’s own
 53
opinion. Not only is Christ hidden from the world, but a still harder thing is
it that in such trials Christ conceals himself even from his church, and acts
as if he had forgotten, aye, had entirely forsaken and rejected it, since he
permits it to be oppressed under the cross and subjected to all the cruelty
of the world, while its enemies boast, glory and rejoice over it, as we shall
hear in the next Gospel. Moreover, Christians must suffer themselves to be
especially tormented by the devil inwardly, in their hearts, with the terrors
of their sin and God’s wrath, and so must endure every misfortune and the
tortures of hell; not to mention what they are otherwise compelled to feel
and see in themselves and among their own brethren in the way of
weaknesses and faults in both faith and life, and whatever scandal the devil
can cause.
57. Under these circumstances, who knows the sheep, or regards them as
such, seeing they are so deeply buried and overwhelmed with suffering,
shame, disgrace, death, scandal etc., that they are concealed even from
each other? Certainly nobody but Christ alone. He tells them, and comforts
them by it, that notwithstanding all that excites the displeasure of the world
and our own flesh and blood, he nevertheless knows his sheep, and neither
forgets nor forsakes them, although so it seems.
58. And in order to impress this more deeply upon us, he adds a
comparison and says: “Even as the Father knoweth me.” This is truly also a
deep, hidden knowledge, that God the Father knew his only begotten and
beloved Son, when like the child of the poorest beggar he had to lie in the
manger, not only unknown by his entire people, but cast out and rejected;
or when he hung in the air most disgracefully and ignominiously, naked and
bare, between two murderers, as the most wicked blasphemer of God, and
a rebel, cursed by God and all the world, so that he was compelled to cry
out to him in great agony: “My God, my God, why hast thou forsaken
me?” <402746>Matthew 27:46. Nevertheless, he says here: My Father knoweth
me, precisely in this suffering, disgrace and offensive form, as his only Son,
sent by him to be the sacrifice and to offer up my soul for the salvation and
redemption of the sheep. Likewise I know him, and am aware that he has
not forgotten and forsaken me, but that he will lead me through and out of
disgrace, the cross and death to eternal honor, life and glory. In the same
way my sheep shall also learn to know me in their misery, shame, suffering
and death, as their dear, faithful Savior, who has suffered in like manner
and given his life for them. They shall trust me with assurance that in their
distresses they are not forsaken or forgotten by me, as reason and the
 54
world imagine; but that in all this I will wonderfully preserve them and
thereby bring them to eternal victory and glory.
59.Behold, this is the true knowledge of Christ, with which he knows us
and we are known by him. High and glorious wisdom! But for the reason
and thought of the world it is far too deeply buried and hidden. It is
comprehended by faith alone, which must here undergo a great conflict in
order to keep this knowledge and to increase in it, lest by the great
occasion for stumbling which appears here it be drawn away from Christ;
as he himself admonishes in <401106>Matthew 11:6: “Blessed is he, whosoever
shall find no occasion of stumbling in me.”
60. Here we are also to learn, as I have often said, that we must not judge
of the kingdom of Christ and his church by the outward appearance and
with the judgment of reason and human wisdom. For here you are told that
this knowledge of the sheep belongs to Christ alone, and that it is as much
hidden to reason under the greatest offense as he himself was when
hanging on the cross.
61. Therefore, the presumption of the mad, proud, sanctimonious and
unreasonable wiseacres is to be rebuked, who with their arrogant judgment
are already to secure and condemn Christians who possess the teaching of
the Gospel and faith in purity, when they detect in these any weakness or
fault. In their minds they picture a church which has only perfect, heavenly
saints, without any fault, defect or offense — a manifestly impossible thing
in this life. For even if the devil be not always busy sowing his seed in the
true church through his sects and false saints, there are many Christians
who are still weak in faith and show many infirmities in life; yea, even the
greatest saints, who are pure in faith and irreproachable in life, find and feel
in themselves many a weakness and remaining sinful inclination, and find
cause enough for grief and conflict in overcoming this offense in
themselves.
62. Particularly they who fill the office of the church as preachers and
pastors, are to learn here how they ought to conduct themselves toward
the weak and erring, so that they may learn to know them as Christ knows
us. That is to say, they ought not to be harsh and rude towards them,
forcing and scolding them, or condemning them if everything is not always
just right; but they ought to deal gently and tenderly with them and bear
their weaknesses until they grow stronger. Wherefore, the prophet Ezekiel
also rebukes the priests and those to whom God committed the office of
 55
shepherd, because they ruled over the sheep harshly and rigorously, and did
not nurture the weak, nor heal the sick, nor bind up the wounded: nor
restore the erring, nor seek the lost, and says (<263415>Ezekiel 34:15-16): “I
myself will be the shepherd of my sheep. I will seek that which was lost,
and will bring back that which was driven away, and will bind up that
which was broken, and will strengthen that which was sick” etc. Hereby he
shows that God also has in his flock the weak, the wounded, the erring,
aye, even the lost. Still he recognizes these as his sheep, and will not have
them rejected, but nurtured, bound up, healed and restored. And because
they, wishing to rule strictly and rigorously, according to the government
of Moses and by enforcement of the Law, failed to do this, he gives the
promise of the kingdom of Christ, in which he will himself rule and feed his
sheep, by the Gospel, through the true shepherd, Christ:
“And other sheep I have, which are not of this fold: them also I
must bring, and they shall hear my voice; and they shall become one
flock, one shepherd.”
63. Concerning these words we said in the beginning that with them Christ
bids farewell to the Jews with their synagogue, the people and priesthood,
who adhere to Moses, and declares that, although they do not receive him
and regard him as their shepherd, which he was ordained of God to be,
even by the testimony of Moses, he would still find sheep, both among
them and, because they are not willing, among others who are not called
God’s people nor know ought of Moses, that is, the gentiles. As he had
also announced before through the prophets (<280223>Hosea 2:23): “I will say to
them that were not my people, Thou art my people.” And “I will move
them to jealousy with those that are not a people.” <053221>Deuteronomy 32:21.
These, says he, will I bring, not to hear Moses and you, but to hear my
voice and so through my Word to become my sheep, even though they do
not come hither nor receive circumcision and the government of Moses,
nor even have me visibly and bodily present with them. In this way all shall
be, in one word, faith and Spirit, one flock under Christ, the only shepherd,
and shall be subject to nobody else. This work began at his ascension, and
will be in course of fulfillment daily until the end of time.
 56

THIRD SUNDAY AFTER EASTER (JUBILATE).

This sermon is not found in edition c. The appendix is found in a letter of a

certain Nather to his father in 1531, that the Word of God is not only
hearing, but hearing and doing.
German text: Erlangen Edition, 12:57; Walch Edition 2:1133; St. Louis
Walch, 2:829.
Text: <431616>John 16:16-23. A little while, and ye behold me no more;
and again a little while, and ye shall see me. Some of his disciples
therefore said one to another, What is this that he saith unto us, A
little while, and ye behold me not; and again a little while, and ye
shall see me: and, Because I go to the Father? They said
therefore, What is this that he saith, A little while? We know not
what he saith. Jesus perceived that they were desirous to ask him,
and he said unto them, Do ye inquire among yourselves
concerning this, that I said, A little while, and ye shall behold me
not, and again a little while, and ye shall see me? Verily, verily, I
say unto you, that ye shall weep and lament, but the world shall
rejoice: ye shall be sorrowful, but your sorrow shall be turned into
joy. A woman when she is in travail hath sorrow, because her hour
is come: but when she is delivered of the child, she remembereth
no more the anguish, for the joy that a man is born into the world.
And ye therefore now have sorrow: but I will see you again, and
your heart shall rejoice, and your joy no one taketh away from
you. And in that day ye shall ask me no question. Verily, verily, I
say unto you, If ye shall ask anything of the Father, he will give it
you in my name.

CONTENTS:

A SERMON OF COMFORT WHICH CHRIST PREACHED TO

HIS DISCIPLES.

I. WHAT MOVED CHRIST TO DELIVER THIS SERMON OF COMFORT TO HIS

DISCIPLES 1.
 57
* Without the cross no one can enter heaven 2.

II. THE TIME WHEN THIS SERMON OF COMFORT WAS DELIVERED 3.

III. THE SERMON ITSELF.
A. The Contents of This Sermon.
1. The substance of the contents 4.
2. How and why the disciples were unable to understand its contents 5-
14.
* Concerning the cross and suffering of the Christian.
a. By what means a Christian is to establish himself 6-10.
b. Whether or no a Christian is to cause sorrow and affliction for
himself 11-12.
c. That every Christian must experience sorrow and affliction 12-13.
d. If Christ is not our support in affliction, we shall utterly fail 13.
e. It is far better to experience trials and affliction during life than at
death 14.
B. The Exposition of this Sermon of Comfort.
1. The reason of this exposition 15.
2. The exposition itself 16ff.
* Why God sends so much sorrow and misery to his own 16-17.
* That man is absolutely nothing in all his strength 18.
* How and why we should place our confidence alone in Christ 19.
C. The Illustration of this Sermon by a Parable.
1. How it is shown in this parable that all our works are nothing 20ff.
2. The real meaning of this parable 21ff.
* Man can contribute nothing to his regeneration 23.
 58
* How a Christian feels both in the temptation and also after the
temptation 24-25.
3. The purpose of this parable 26.
4. The application of this parable 27.
* How we are to recognize a good conscience 28-30.
D. The Conclusion of this Sermon 31.

SUMMARY OF THIS GOSPEL.

1. An upright, true faith is tested and confirmed in trials; for then we

realize how far Christ is from us.
2. Trial is the more bitter to us and the more sad because it seems to us
that God is on the other side, with our enemies and persecutors. Therefore
Christ says to his disciples: “The world shall rejoice but ye shall be
sorrowful.”
3. However, from these words we have on the other hand consolation,
when he says: “But your sorrow shall be turned into joy.” The sorrow of
believers and of the pious is only temporal; their joy, however, is eternal.
The joy of unbelievers and of the godless is temporal and transitory; but
their sorrow has no end. It lasts forever.
4. In all trials and adversity we should be comforted by the parable the
Lord here puts forth of the woman in travail.

I. WHAT MOVED CHRIST TO DELIVER THIS

SERMON OF COMFORT.

1. Here in this Gospel we see how the Lord comforts and imparts courage
to his children whom he is about to leave behind him, when they would
come in fear and distress on account of his death or of their backsliding.
We also notice what induced the evangelist John to use so many words that
he indeed repeats one expression four times, which according to our
thinking he might have expressed in fewer words. There is first of all
 59
presented to us here the nature of the true Christian in the example of the
dear apostles. In the second place, how the suffering and the resurrection
of Christ are to become effective in us.
2. We also see that Christ announces to his disciples, how sorrowful they
should be because he would leave them, but they are still so simpleminded
and ignorant, and also so sorrowful on account of his recent conversation
at the Last Supper, that they did not understand at all what he said unto
them; yea, the nature of that which Christ presents to them is too great and
incomprehensible for them. And it was also necessary that they should first
become sorrowful before they could rejoice, even as Christ himself was an
example to us that without the cross we could not enter into glory. Hence
he says in <422426>Luke 24:26 to the two, with whom he journeyed to Emmaus:
“Behooved it not the Christ to suffer these things and to enter into his
glory?” If therefore the dear disciples were to have joy, they must first of
all pass through great sorrow. But this joy came to them through the Lord
Jesus; for it is decreed in the Gospel, that without Christ there is no joy;
and on the other hand, where Christ is, there is no sorrow, as is plainly
stated in the text. Hence when Christ was taken from them, they were in
great sorrow.
3. And these words here in this Gospel Christ the Lord spoke unto his
disciples after the Last Supper, before he was apprehended. Let us look at
them:
“A little while and ye behold me no more, and again a little while
and ye shall see me, for I go to the Father.”

II. THE SERMON OF COMFORT ITSELF.

A. CONTENTS OF THIS SERMON.

4. “A little while,” he says, “and ye behold me no more,” for I shall be
taken prisoner and they shall deliver me to death. But it will not last long,
and during this short time ye shall be sorrowful, but only remain steadfast
in me and follow me. It will soon have an end. Three days I will be in the
grave; then the world will rejoice as though it had gained a victory, but ye
shall be sorrowful and shall weep and lament. “And again a little while, and
ye shall see me; and, Because I go to the Father.” That is, on the third day
 60
I will rise again; then ye shall rejoice and your joy no man shall take from
you, and this will not be a joy of only three days, like the joy of the world,
but an eternal joy. Thus the Evangelist John most beautifully expresses the
death and resurrection of Christ in these words, when Christ says, “A little
while, and ye behold me not; and again a little while, and ye shall see me;
and, Because I go to the Father.”
5. An example is here given us, which we should diligently lay hold of and
take to heart; if it went with us as it did in the time of the apostles, that we
should be in suffering, anxiety and distress, we should also remember to be
strong and to rejoice because Christ will arise again. We know that this has
come to pass; but the disciples did not know how he should be raised, or
what he meant by the resurrection, hence they were so sorrowful and so
sad. They heard indeed that they should see him, but they did not
understand what it was or how it should come to pass. Therefore they said
among themselves, “What is this that he saith to us, A little while? We
know not what he saith.” To such an extent had sadness and sorrow
overcome them, that they quite despaired, and knew not what these words
meant and how they would see him again.
6. Therefore we must also feel within us this “a little while” as the dear
disciples felt it, for this is written for our example and instruction, so that
we may thereby be comforted and be made better. And we should use this
as a familiar adage among ourselves; yea, we should feel and experience it,
so that we might at all times say, God is at times near and at times he has
vanished out of sight. At times I remember how the Word seems neither to
move me nor to apply to me. It passes by; I give no heed to it. But to this
“a little while” we must give heed and pay attention, so that we may remain
strong and steadfast. We will experience the same as the disciples. We
cannot do otherwise than is written here; even as the disciples were not
able to do otherwise.
7. The first “a little while” in that he says, “A little while, and ye shall
behold me no more,” they could soon afterwards understand, when they
saw that he was taken prisoner and put to death, but the second “a little
while” in that he says: “And again a little while, and ye shall see me,” that
they could not understand, and we also cannot understand it. Yea and
when he says: “Because I go to the Father,” that they understand still less.
Thus it also goes with us: although we know and hear that trials,
misfortune and sorrow endure but a little while, yet we see that it
 61
constantly appears different than we believe. Then we despair and waver,
and cannot be reconciled to it. We hear and we know very well that it shall
not last very long, but how that result shall be accomplished we can never
understand, as the disciples here cannot understand it.
8. But since they are unable to understand it why does Christ relate it to
them or why is it written? In order that we should not despair but hold fast
to the Word, assured that it is indeed thus and not otherwise, even though
it seems to be different. And although we do at times depart from the
Word, we should not therefore remain altogether away from it, but return
again, for he makes good his Word. Even though man cannot believe it,
God will nevertheless help him to believe it, and this he does without man’s
reason or free will and without man adding anything thereto. Yea, the
Evangelist tells us that the disciples could not understand the words the
Lord spoke to them; how much less could they understand his works which
followed afterwards. So very little does the free will and understanding of
man know of the things pertaining to the salvation of the soul. These
temporal things the free will can perceive and know, such as the cock
crowing, which he can hear and his reason can also understand it; but when
it is a question of understanding the work and Word of God, then human
reason must give it up; it cannot make head or tail of it, although it
pretends to understand a great deal about it. The glory thereof is too
bright, the longer he beholds it the blinder he becomes.
9. This is presented very plainly to our minds in the disciples who, though
they had been so long with the Lord, yet they did not understand what he
said to them. Well, neither will we be able to learn nor to understand this
until we experience it; as when we say, Such and such a thing happened to
me; this I felt and thus it went with me, then I was in anxiety; but it did not
last long. Then I was encompassed by this temptation and by that
adversity, but God delivered me soon out of them etc.
10. We should take to heart and firmly hold fast to these words and keep
them in mind when in sorrow and distress, that it will not last long, then we
would also have more constant joy, for as Christ and his elect had their “a
little while,” so you and I and everyone will have his “a little while.” Pilate
and Herod will not crucify you, but in the same manner as the devil used
them, so he will also use your persecutors. Therefore when your trials
come, you must not immediately think how you are to be delivered out of
 62
them. God will help you in due time. Only wait. It is only for a little while,
he will not delay long.
11. But you must not lay the cross and sorrow upon yourself as some have
indeed done, who chose for themselves death and imprisonment, and said,
Christ willingly entered into death; he willingly permitted himself to be
apprehended and delivered. I will also do the same. No, you dare not do
this. Your cross and suffering will not long delay coming. These good
people did not understand it. The dear disciples also said in <402635>Matthew
26:35 that they would remain with Christ and die with him. Peter said in
<431337>
John 13:37 he would not deny Christ, or would give his life for him; but
how was it in the end? Christ went into the garden, trembled and quaked,
was apprehended, put to death; Peter however forsook him. Where was
now this great confidence, this boldness and courage of Peter? He thought
Christ would die with joyful courage, and he would also follow him, but
alas he was badly mistaken.
12. Here you easily see that the sorrow and sufferings, in which we
expected to remain permanently, were of our own choosing, but when the
hour finally comes, of which you never thought before, you will hardly be
able to stand, unless you become a new man. The old Adam despairs, he
does not abide, he cannot abide, for it goes against his nature, against his
purpose and against his designs. Hence you must have your own time, then
you must suffer a little. For Christ withdraws himself from you and permits
you to remain in the power of sin, of death and of hell. There the heart
cannot accomplish very much to calm the conscience, do whatever it will,
for Christ departs and dies. Then you will have the refrain, “A little while,
and ye shall not behold me.” Where will you go? There is no comfort.
There is no help. You are in the midst of sin; in the midst of death; in the
midst of hell. If Christ would not come now independent of any merit of
your own, then you would be compelled to remain in this tribulation and
terror eternally, for thus it would have happened also to the disciples, if
Christ had not risen from the dead and become alive. Therefore it was
necessary for him again to arise from the dead.
13. Now this everyone must experience and suffer, either now or upon his
deathbed when he dies, but how much better it is to experience it now, for
when at some future time we shall be cast into the fire for the sake of the
Gospel and be counted as heretics, then we shall see of what profit this is;
for if the heart is not strong at such a time, what shall become of us, for
 63
there our eyes shall see the torture and the terror of death. Whither shall
we go? Therefore if Christ is not present, and if he should then withdraw
his hand we are already lost; but if he is with us to help, the flesh may
indeed die, but all is well with the soul, for Christ has taken it to himself.
There it is safe, no one shall pluck it out of his hand. <431028>John 10:28.
14. But this we cannot accomplish with words, an experiences here needed
for that. Well it is for him who experience this now, then surely it will not
be hard for him to die. It is very perilous indeed if we must learn this upon
our deathbed, namely, how to wrestle with and conquer death. Therefore it
was indeed a great favor and mercy of God, which he showed to the holy
martyrs and apostles in whom he had first conquered death, then
afterwards they were prepared without fear to suffer everything that could
be laid upon them.

B. THIS SERMON OF COMFORT EXPLAINED.

15. All this is presented to us in our Gospel, but since the disciples could
not understand what he meant in that he said “A little while” and he
noticed that they were desirous to ask him, he continues and explains it to
them in these simple words and says,
“Verily, verily, I say unto you, ye shall weep and lament, but the
world shall rejoice; ye shall be sorrowful, but your sorrow shall be
turned into joy.”
16. This is spoken to all Christians, for every Christian must have
temptations, trials, anxieties, adversities, sorrows, come what may.
Therefore he mentions here no sorrow nor trial, he simply says they shall
weep, lament, and be sorrowful, for the Christian has many persecutions.
Some are suffering loss of goods; others there are whose character is
suffering ignominy and scorn; some are drowned, others are burned; some
are beheaded; one perishes in this manner, and another in that; it is
therefore the lot of the Christian constantly to suffer misfortune,
persecution, trials and adversity. This is the rod or fox tail with which they
are punished. They dare not look for anything better as long as they are
here. This is the court color by which the Christian is recognized, and if
anyone wants to be a Christian, he dare not be ashamed of his court color
or livery.
 64
17. Why does God do this and permit his own to be persecuted and
hounded? In order to suppress and subdue the free will, so that it may not
seek an expedient in their works; but rather become a fool in God’s works
and learn thereby to trust and depend upon God alone.
18. Therefore when this now comes to pass, we shall not be able to
accommodate ourselves to it, and shall not understand it, unless Christ
himself awakens us and makes us cheerful, so that his resurrection becomes
effective in us, and all our works fall to pieces and be as nothing. Therefore
the text here concludes powerfully, that man is absolutely nothing in his
own strength. Here everything is condemned and thrust down that has been
and may still be preached about good works; for this is the conclusion;
where Christ is not, there is nothing. Ask St. Peter how he was disposed
when Christ was not with him. What good works did he do? He denied
Christ. He renounced him with an oath. Like good works we do, when we
have not Christ with us.
19. Thus all serves to the end that we should accustom ourselves to build
alone upon Christ, and to depend upon no other work, upon no other
creature, whether in heaven or upon earth. In this name alone are we
preserved and blessed, and in none other. <440412>Acts 4:12 and <441043>Acts 10:43.
But on this account we must suffer much. The worst of all is, that we must
not only suffer shame, persecution and death; but that the world rejoices
because of our great loss and misfortunes. This is indeed very hard and
bitter. Surely it shall thus come to pass, for the world will rejoice when it
goes ill with us; but this comfort we have that their joy shall not last long,
and our sorrow shall be turned into eternal joy. Of this the Lord gives us a
beautiful parable of the woman in travail, when he says:
“A woman when she is in travail hath sorrow, because her hour is
come, but when she is delivered of the child, she remembereth no
more the anguish for joy that a man is born into the world.”

C. THIS SERMON OF COMFORT IS ILLUSTRATED

BY A PARABLE.
20. With this parable he also shows that our own works are nothing, for
here we see that if all women came to the help of this woman in travail,
they would accomplish nothing. Here free will is at its end and is unable to
accomplish anything, or to give any advice. It is not in the power of the
woman to be delivered of the child, but she feels that it is wholly in the
 65
hand and power of God. When he helps and works, then something is
accomplished, but where he does not help, all is lost, even if the whole
world were present. In this God shows to the woman her power, her ability
and her strength. Before this, she could dance and leap; she rejoiced and
was happy, but now she sees how God must do all. Hereby we perceive
that God is our Father, who also must deliver us from the womb and bring
us forth to life.
21. Christ says here to his disciples, So it will also go with you. The
woman is here in such a state of mind that she is fearful of great danger,
and yet she knows that the whole work lies in the hands of God; in him she
trusts; upon him it is she depends; he also helps her and accomplishes the
work, which the whole world could not do, and she thinks of nothing but
the time that shall follow, when she shall again rejoice; and her heart feels
and says, A dangerous hour is at hand, but afterwards it will be well.
Courage and’ the heart press through all obstacles. Thus it will also be with
you, when you are in sorrow and adversity, and when you become new
creatures. Only quietly wait and permit God to work. He will accomplish
everything without your assistance.
22. This parable of the woman is a strong and stubborn argument against
free will, that it is entirely powerless and without strength in the things
pertaining to the salvation of our souls. The Gospel shows very plainly that
divine strength and grace are needed. Man’s free will is entirely too weak
and insignificant to accomplish anything here. But we have established our
own orders and regulations instead of the Gospel and through these we
want to free ourselves from sin, from death, from hell, and from all
misfortune and finally be saved thereby. A great mistake.
23. Here you see in this example, that if a man is to be born the mother
must become first as though she were dead; that is, she must be in a
condition as though she were already dead, she thinks it is now all over
with her. Thus it shall be also with us. If we want to become godly, we
must be as dead, and despair of all our works, yea, never think that we
shall be able to accomplish anything. Here no monastic life, no priest-craft
and no works will be able to help; but wait thou patiently and permit God
to do with you according to his will. He shall accomplish it; permit him to
work, We shall accomplish nothing ourselves, but at times we shall feel
death and hell. This the ungodly shall also feel, but they do not believe that
God is present in it and wants to help them. Just as the woman here
 66
accomplishes nothing, she only feels pain, distress and misery; but she
cannot help herself out of this state.
24. But when delivered of the child she remembers no more her sorrow
and pain, but is as though she had become alive again. She could not
before even think that her sorrow and pain should have an end so soon.
Thus it is also with us in the trials of sin, of death, and of hell; then we are
as though we were dead; yea, we are in the midst of death, and Christ has
forsaken us. He has gone a little while from us. Then we are in great pain
and cannot help ourselves; but when Christ returns, and makes himself
known to us, our hearts are full of joy, even though the whole world be to
the contrary.
25. This no one can realize unless he has once been encompassed by death.
He who has once been delivered from death must then rejoice; not that
such a person cannot again fall and be sorrowful at times, but since this joy
is at hand he worries about nothing. He also fears nothing, no matter by
what dangers he may be surrounded. This joy can indeed be interrupted,
for when I fall again into sin, then I fear even a driven leaf. <032636>Leviticus
26:36. Why? Because Christ has departed a little while from me and has
forsaken me; but I will not despair, for this joy will return again. I must not
then continue and cling to the pope, nor endeavor to help myself by works;
but I must quietly wait until Christ comes again, tie remains but a little
while without. When he then looks again upon the heart and appears and
shines into it, the joy returns. Then shall I be able to meet every misfortune
and terror.
26. All this is said and written that we may be conscious of our weakness
and inability, and that as far as our works are concerned all is nothing, all is
utterly lost. But this joy is almighty and eternal when we are dead; but now
in this life it is mixed. Now I fall and then I rise again, and it cannot be
eternal, because flesh and blood are still with me. Therefore Christ says to
his disciples:
“And ye now have sorrow, but I will see you again,
and your heart shall rejoice, and your joy no man taketh from you.”
27. All this David has described in a psalm in a most masterly and beautiful
manner, when he says in <193001>Psalm 30:1-8: “I will extol thee, O Jehovah,
for thou hast raised me up, and hast not made my foes to rejoice over me.
O Jehovah, my God: I cried unto thee and thou hast healed me. O Jehovah,
 67
thou hast brought up my soul from Sheol, thou hast kept me alive, that I
should not go down to the pit. Sing praise unto Jehovah, O ye saints of his,
and give thanks to his holy memorial name for his anger is but for a
moment; his favor is for a lifetime; weeping may tarry for the night, but joy
cometh in the morning. As for me, I said in my prosperity, I shall never be
moved. Thou, Jehovah, of thy favor hadst made my mountain to stand
strong: thou didst hide thy face; I was troubled. I cried to Thee, O
Jehovah; and unto Jehovah I made supplication.” Where is now the man
who just said: “I shall never be moved?” Well, he replies, when thou,
Jehovah, of thy favor didst make my mountains to stand strong, then I
spoke thus. “But when thou didst hide thy face, I was troubled,” I fell. If
Christ were continually with us, I really believe we would never be afraid;
but since he occasionally departs from us we must therefore at times be
afraid.
28. In this Psalm is beautifully portrayed to us how to recognize and
experience a good conscience, for here David considers the whole world as
a drop, and is not the least afraid of it, even though it should storm and
rage against him, for he has the Lord with him. He has made his mountain
to stand strong, but when he fell and the Lord hid his face from him, then
he was afraid. Then were heart, courage, and mountain gone. Then was he
afraid of a driven leaf, who before was not afraid of the whole world, as he
also says in another psalm unto the Lord: “Yea, though I walk through the
valley of the shadow of death, I will fear no evil, for thou art with me; thy
rod and thy staff they comfort me.” <192304>Psalm 23:4. Likewise in <190306>Psalm
3:6 he says: “I will not be afraid of ten thousands of the people that have
set themselves against me round about.” Passages like these can be
multiplied in the Psalms, all of which show how an upright good
conscience stands, namely; when God is with it, it is courageous and brave,
but when God has departed, it is fearful and terrified.
29. Here we rightly understand now what the words of Christ signify, “I go
to the Father.” Before this no one understood them, not even the disciples.
But this is the road: I must die, he saith, and ye must also die. Peter vowed
boastfully; for according to the old Adam he wanted to die with the Lord,
and we all think we want to die with Christ, as all the other disciples said
that they would enter into death with Christ. <402635>Matthew 26:35. But all
this must perish in us. You must come to the moment of trial, when Christ
does not stand by you and does not die with you, when you cannot help
yourself, just like the woman in travail. When this takes place, then you
 68
come to the Father. That is, you are filled with his power, and he makes a
new man of you, who thereafter is not afraid, whose character is already
here a heavenly character, as St. Paul calls it in <500320>Philippians 3:20; and
this has its beginning here, by faith. Then you become courageous and
brave, and can say as the prophet in the Psalm, “I will not be afraid of ten
thousands of people,” and “Though I walk through the valley of the
shadow of death I will fear no evil.” Why all this? Because you have come
to the Father. Who can now overthrow God’s omnipotence? No one. Aye,
then no one can do anything to you or cause you any harm.
30. This no one will understand until it has come to pass. Have you been
encompassed by death and been delivered from it, then you will say, I was
in death, and if the Lord had not delivered me, I would have remained in
death’s grasp forever. The entire thirtieth Psalm refers to this, which you
will do well to examine thoroughly and consider faithfully.
31. Here you have now the fruit and the example of the death and the
resurrection of Christ, and how free will is nothing, and everything reason
concludes regarding these things, which pertain to our salvation. May God
give grace that we may lay hold of it and regulate our lives accordingly,
Amen.

APPENDIX TO THE FOREGOING SERMON.

CHRIST.
“Verily, verily, I say unto you, that ye shall weep and lament,
but the world shall rejoice” etc. <431620>John 16:20.
1. No one should lay his cross upon himself, as some foolish persons have
done and are still doing. They even court the prison and death, and say:
Since Christ of his own free will entered death, I will follow him in his
example as he commanded us to do. There is no need whatever to do this,
for your martyrdom and cross will not be wanting. Such people, however,
do not understand divine things, they think they will suddenly enter death
with Christ, whom they have never learned to know except in words. Thus
was Peter also disposed, but he stood before Christ like a rabbit before one
beating a drum. Notice, how the old Adam lacks courage when under the
cross! The new man, however, can indeed persevere through grace. In
 69
suffer{rig pious persons have no aim of their own, but if it be God’s will
they bear good fruit like the tree planted by the streams of water; and that
is pleasing to God, and besides all presumption is condemned, all show and
every excuse however good they may be. But he who battles heroically will
receive for his suffering here joy, the eternal in place of the temporal. Of
this Christ says: “Your joy shall be turned into sorrow.”
2. This saying of Christ is addressed to all Christians in general. For things
may go well or ill, still a Christian must contend with persecution, need,
distress and opposition. Moreover Christ does not specify here any special
punishment, cross or martyrdom; hence he says simply: You will weep,
lament and be sorrowful; for Christians suffer many kinds of persecutions.
Some have their property damaged, others have their name dishonored,
some are drowned, others burned or beheaded. Thus Christians die, being
put to death by many different hands, each with greater contempt than the
other, so that misfortune, persecution and adversity are constantly
weighing upon the neck of Christians, by which they are stricken, and there
is nothing more certain for them to hope for as long as they crawl here
upon the earth. And this is the court-dress by which Christians are
identified. Now, whoever wishes to be a Christian dare not be ashamed of
his colors.
3. But why has God appointed his own children to be driven here and there
by persecution? On account of free will, that it may be humbled to the
ground and become a perfect fool in the works of God, and learn to trust in
God alone; as a result give to God good works, things, and at last give
ourselves and thus rightly trust in God and cling to Christ. It may,
however, well grieve one that the world rejoices over our misfortunes. It is
a common thing, the jay-bird can never stop jumping. But the comfort of
the Christian is, that the world’s joy will not last long. and that his own
distress shall be changed into joy eternal. Amen.
 70

THIRD SUNDAY AFTER

EASTER.
SECOND SERMON. <431616>JOHN 16:16-23.
This sermon is not found in the editions a. b. and c. but only in the edition
of 1531 r.

CONTENTS:

CHRIST’S SUFFERINGS AND RESURRECTION; THE

COMFORT CHRIST MINISTERS TO HIS DISCIPLES WHILE IN
SORROW, AND THE JOY OF THE WORLD.
1. First, we will consider this narrative in the simplest manner, as it
occurred after the Last Supper, while the Lord was in the garden on the
way with his disciples to his last sufferings and death. In this historical
narrative of today’s Gospel the Lord preaches his death and resurrection to
his disciples, the words of which narrative the disciples at the time failed to
understand, these words being to them dark sayings and totally hidden
from them — an experience that may easily be ours, those of us who are
not yet firmly established in the faith. What, however, hindered the beloved
disciples from understanding the narrative? This, namely, that they thought
Christ was about to establish a temporal kingdom which would make an
impression upon the world, and move along in pure, perpetual life, not in
death, of which he here speaks when he says: “A little while, and ye behold
me no more.” As if he wished to say: I will be with you yet a little while
longer, perhaps to midnight; after that I will die and be buried, and be
taken out of your sight, so that you will see me no more. But again a little
while and ye shall see me; that is, on the third day I will arise again and see
you again, and ye shall see me again.
2. This is the sense according to the history, and they are very cold words
if not understood in a spiritual way. Yet the Lord also comforts his
disciples and says that they will be sorrowful because of his departure but
 71
their sorrow will soon have an end. It will be with them as with a woman
who lies in the pangs of childbirth; as soon as she is delivered of the child,
she forgets her pain. And although this is plain and easy to understand, yet
the disciples did not understand how they should fare, what the Lord meant
to teach them by these words and by this parable; for such words they had
never before heard. But these sayings seem simple to us now, since we
often preach and apply them. Were not this the case they would be as dark
to us as they w. ere to the beloved disciples. Therefore, let us carefully
examine these words and first consider what it means to go to the Father
3. To go to the Father means nothing but to enter upon a new life. As if
Christ were to say: I will leave this life of time, of the senses, of nature and
of death, and will enter upon the immortal life, where the Father will make
all things subject to me, where there is no sleep, no eating, no drinking, as
while I lived in the body, and yet the flesh and blood, which I took from
the virgin Mary, will continue. That is, I will take to myself a spiritual
government to rule the hearts of believers in spirit and faith, and not found,
as you imagine, a temporal kingdom. To this spiritual rulership I cannot
come except by the way of death. But, as I said, the disciples did not
understand it; they thought they would lose the Lord entirely when he died.
Hence they fell into grief and sorrow.
4. Now, here we must take heed, and also learn something from this, lest
we read this narrative in vain. To the beloved disciples the greatest pain
and sorrow were not that they should never again see the Lord in the body,
but the fact that their hearts had lost the Lord was a greater distress and
calamity. They were happy to behold the Lord in the body, but they clung
much more to him with their hearts. Hence they also thought: If he
disappears from our eyes, he will also disappear from our hearts. Just so
was it with their joy. To see him again in the body was not the true joy;
that they could hardly expect. But that they received him again spiritually
and by faith into their hearts, as Savior and Comforter, was their true
comfort and joy. For when he is believed in as the Savior the heart rejoices,
and aside from this belief there is no help, no counsel, nor any comfort at
hand.
5. This we see in the case of the beloved disciples when they fled and
forsook and denied the Lord, and shockingly fell into the sin of unbelief.
Then there was no longer a Savior before their eyes. Comfort had
departed, Christ had fallen out of their sight, counsel and help were no
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longer present, and they would have had to remain in this grief and doubt
forever had Christ not again caused them to rejoice; for besides this Savior
there is none other. Hence, when he is removed there is no other comfort
to be had, and nothing but anxiety, need, despair and hell itself must be
there. This was the real anxiety, grief and sorrow of the disciples.
6. What agony and grief, think you, they must have had when they recalled
the kindness and friendship of the Lord, and the good deeds he did them,
and that they were all so unfaithful to him! Then their hearts confessed:
Aye, how friendly and lovingly he associated with us and showed us all
exceptional love and friendship! And we have acted thus toward him, have
forsaken him and are forsaken by him. Like unfaithful villains, we have
denied him, have misused his teachings and grace. What will become of us?
We dare not appear before God, neither can we stand before man, much
less before Satan. There is now no consolation. The Savior has departed.
We are in a hopeless, condemned and lost state. Observe, the beloved
disciples stood in such anxiety, need and grief that no fasting, no praying,
no chastisement, could have helped them. All was lost.
7. In like manner God deals with his children today. Whenever he wants to
comfort them, he first plunges them into similar anxiety and temptation. It
is agony unbearable when the conscience passes sentence against one. The
heart and every refuge fail and anxiety penetrates every nook of the
conscience. Anguish and fear consume the marrow and bone, flesh and
blood, as the prophet David often laments in his Psalms.
8. But Christ does not let his disciples be long in such anguish and need.
He had said, “And again a little while, and ye shall see me.” This happened
on Easter, when he appeared to them and offered them his peace, by which
he comforted them and they forgot all the distress, fear and need which
they had endured for the little while, until the third day. Narratives like this
we should remember when we are in anguish and need, and have lost all
hope of comfort. When man is troubled by an evil conscience because of
his sins, the heart thinks it is eternal pain; and so it is, also, as man
calculates, for he sees no end of it. He thinks God is against him and will
not help him, and he himself will not allow God to help him. He looks
about and finds no succor from any creature. Yea, he thinks all creatures
are his enemies. Therefore, the heart soon concludes and says: Here is
eternal anguish, here there will be no change, here there is no help, no
comfort. God and everything are against me. In truth it is not so, but it is
 73
only a transition. It will not last long. If we can only keep quiet for a little
time, he will surely not remain away long with his comfort. This is the
Lord’s meaning when he here says to the disciples: “A little while and ye
behold me no more,” namely, when ye are steeped in anguish and trouble.
“And again a little while, and ye shall see me,” namely, when I shall visit
you with my consolation and cause you to rejoice.”
9. Since the holy disciples experienced what it was to be overwhelmed by
anguish and want, we must not think that it will be better with us. God will
not make an exception in our case. But let us remember that Christ
foretells to his disciples their fall, fear and sorrow, and also comforts them
in order that they may not despair. Thus we should likewise comfort
ourselves and allow the same to be spoken to us, so that when we are
taken captive by sin and feel our consciences troubled and burdened, we do
not despair; but rather remember it will not continue long. Therefore this is
a very comforting Gospel to all troubled and terrified consciences. First,
because Christ promises here he will not let them be captives to their
misery very long; then, because he shows such kindly friendship to them —
casts them not quickly from his presence, although they do not at once
learn and understand his discourse; but bears with them, instructs them and
deals with them most tenderly.
10. Therefore, should a person come into like fear and misery of
conscience, he ought to call to mind these words, and say: Well, a change
is taking place. Christ says, A little while and ye shall see me again. It will
not last long. Keep calm. It is a matter of only a short time and then Christ
will permit us to see him again. But where the conscience is so terrified,
one cannot grasp nor understand these words of comfort, even if he hears
them. Such was the case with the disciples here. While they were in trouble
they could not understand these words. It requires an effort if one is to
comfort such terrified and troubled consciences. Hence the Lord uses a
parable to explain his former words, in order to establish the disciples
firmly in them. He takes an example of a woman in the labor of childbirth,
and in such labor that she does not die from it, but brings a happy sight to
the world. This is also very comforting and is spoken in order that the
disciples may not despair when overtaken by temptation or fear, but may
remember that, like a woman lying in travail, it will soon have an end; it is
pain for only an hour or so. Christ thus, by means of this parable, makes
their sorrow and trouble sweet and beautiful to his disciples.
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11. Now we must carefully consider this example. As it is here, so is it in
temptation, and especially in the perils of death. Notice how God deals
with a woman suffering in childbirth. There she is left alone in her pain by
everybody, and no one can help her. Yea, nothing whatever is able to
rescue her from her agony; that rests in the power of God alone. The
midwife and others around her may indeed comfort her, but they cannot
avoid the agony. She must go through it, and venture and freely hazard her
life in it, not knowing whether she shall die or recover, because of the
child. There she is truly in the perils of death and completely encompassed
by death. This parable St. Paul also uses in <520503>1 Thessalonians 5:3, when
he tells the Thessalonians how the day of judgment will suddenly fall upon
them, just like the pangs of a woman in travail, and they will not be able to
escape.
12. Just so it is also when the conscience is in agony or when one lies in the
perils of death. Then neither reason nor anything else can help. No work,
whether this or that. There is no comfort. You think you are forsaken by
God and everybody; yea, you imagine how God and everything are against
you. Then you must restrain yourself to quiet and cling only to God, who
must deliver you. Besides him nothing else, neither in heaven nor upon the
earth, can deliver. The same God gives his help when he thinks it is time, as
he does to the woman in travail. He gives her cheer when she no longer
thinks of her pain; then joy and life are where death and all distress reigned
before. In like manner God makes us happy, and gives us peace and joy
where before there were misery and all kinds of sorrow. Therefore, Christ
here presents to us all this example, and comforts us with it, in order that
we may not despair in the time of death and temptation. It is as if he
wanted to say to us: Dear man, when fear, sorrow, temptation and
tribulation come, doubt not, despair not. It is only for a little time. When
these are over, then follow their fruits, peace and joy.
13. In such sorrow and distress the beloved disciples were when the Lord
departed from them. They were forsaken by everybody. They had no place
of refuge. They stood in the gate of hell, expecting every hour to meet
death; and they heard the judgment of God, thinking they had sinned and
must now be given over to Satan. But immediately after his resurrection
Christ comes and causes them to forget all their affliction and heart-
sorrow. Then they become happy and go and bring forth fruit, and bestir
themselves to help all mankind to the same joy. It is a beautiful example
and a comforting passage of Scripture for all who experience temptation
 75
and trouble. Such should remember that Christ says: “A little while and ye
behold me no more and again a little while, and ye shall see me,” and never
forget the Gospel of the woman in travail, who gladly goes through all and
soon reaches the goal.
14. This Gospel thus arms us for temptation and tribulation, and the sum of
it is, that Christ the Lord reveals himself to his own as pure love and
friendship, so that they are comforted. This may ever be the case with us,
since we know, and from this Gospel learn, that Christ will not forsake
those overwhelmed by the perils of death and the temptations of
conscience, but will come and comfort them just as he does here his
disciples, not leaving them long in their distress. There is truly still hope for
one who is terrified in conscience and is troubled because of his sins. But
when one doubts and falls into such presumption that he feels in his heart:
“There is no hope for me. It cannot be otherwise. I must be condemned.
There is no help nor comfort left, do as I will” — when man is brought to
this and hazards everything, it is a terrible fall. May almighty God ever
protect us against such a fall! Though the sin be ever so great, if only one
does not doubt he will be in no trouble. God will surely rescue him in his
own good time.
15. Thus, you have heard here of two kinds of sorrow: The first, that of the
disciple when deprived of the bodily presence of Christ; the other, our
own, when his spiritual presence departs from our hearts. The first sorrow
Christ removed by his resurrection; the other he removes when he causes
the conscience again to rejoice. Of this he here speaks further, and says:
“Verily, verily, I say unto you, that ye shall weep and lament, but
the world shall rejoice: ye shall be sorrowful but your sorrow shall
be turned into joy.”
And immediately following the parable he adds:
“And ye therefore now have sorrow: but I will see you again, and
your heart shall rejoice, and your joy no one taketh away from
you.”
16. Here the Lord means the joy with which the conscience is again
comforted and made to rejoice when Christ becomes known as a Savior.
For then sorrow, sin, death, hell and all misfortune vanish. And this is not a
worldly joy, as the world rejoices, sings and dances over success, but it is a
heavenly and eternal true joy before God, and truly well pleasing to God.
 76
Of this joy the prophet says in <196803>Psalm 68:3: “But let the righteous be
glad; yea, let them rejoice with gladness.” And Christ says here to his
disciples: “And your joy no one taketh away from you.” How does this
come about? Thus: When Christ stands again before your eyes, and the
conscience finds that it possesses the Lord, from whom it expects
everything good, then nothing more can be done for him; for who will
harm the heart that is thus established upon Christ? Of what should one be
afraid as long as he can say: My Lord Jesus Christ is Lord over all things;
over death, hell, Satan, and over everything in heaven and upon earth? As
St. Paul also defiantly boasts in <450831>Romans 8:31-39. “What then shall we
say to these things? If God is for us, who is against us? He that spared not
his own Son, but delivered him up for us all, how shall he not also with him
freely give us all things? Who shall lay anything to the charge of God’s
elect? It is God that justifieth; who is he that condemneth? It is Christ Jesus
that died, yea rather, that was raised from the dead, who is at the right
hand of God, who also maketh intercession for us. Who shall separate us
from the love of Christ? shall tribulation, or anguish, or persecution, or
famine, or nakedness, or peril, or sword? Even as it is written,
For thy sake we are killed all the day long; We were accounted as
sheep for the slaughter. (<194423>Psalm 44:23).
Nay, in all these things we are more than conquerors through him that
loved us. For I am persuaded, that neither death, nor life, nor angels, nor
principalities, nor things present, nor things to come, nor powers, nor
height, nor depth, nor any other creature, shall be able to separate us from
the love of God, which is in Christ Jesus our Lord.”
17. These were the words of St. Paul. In the same spirit David also speaks
in <192701>Psalm 27:1-3, and says: “Jehovah is my light and my salvation; whom
shall I fear? Jehovah is the strength of my life; of whom shall I be afraid?
When evildoers came upon me to eat up my flesh, even mine adversaries
and my foes, they stumbled and fell. Though a host should encamp against
me, my heart shall not fear: though war should rise against me, even then
will! be confident.” And in <192301>Psalm 23:1-4 he says: “Jehovah is my
shepherd; I shall not want. He maketh me to lie down in green pastures; he
leadeth me beside still waters, tie restoreth my soul: he guideth me into the
paths of righteousness for his name’s sake. Yea, though! walk through the
valley of the shadow of death, I will fear no evil; for thou art with me; thy
rod and thy staff, they comfort me.”
 77
18. Behold, how courageous and defiant is this man! Who gave him such a
valiant and defiant courage? or whence did it come to him? From the
Savior alone. And the more we are driven from him, the more we cling to
him. The more injury, misfortune and sorrow people cause us, the more we
rejoice, for this joy is eternal; and the more they tear us from it, the greater
it becomes.
19. Now the question may be asked, can one fall from this joy? Yes. And
as soon as we fall, eternal pain is at hand, out of which, although it is in its
nature eternal, yet God rescues his own. Thus the joy continues forever,
but as long as the person is upon the earth he may fall from it. You should
understand it thus: Christ is my Savior, if! so believe and confess. This joy
is to me an eternal joy so far as I remain in it. But when Christ departs out
of the heart, then the joy also departs. The grace continues, but the
conscience can easily fall. I tell you this to the end that you may not be
offended in the future when many of you shall fall from the Gospel and
deny Christ. For wherever Christ shall be with his joy and comfort, there
the cross and persecution are also soon at hand. But I fear we have neither
the joy nor the persecution, since we so little appropriate the Gospel. We
continue ever in our old nature and despise the dear and precious treasure
of the Gospel; therefore God will visit us with greater punishment than he
did the Jews, namely, with blindness and error. As Paul says to the
Thessalonians: “And for this cause God sendeth them a working of error,
that they should believe a lie: that they all might be judged who believed
not the truth, but had pleasure in unrighteousness.” <530201>2 Thessalonians
2:1-12. For God cannot allow his Gospel to be disgraced. That one should
stumble he will indeed allow, but for one thus to despise his mercy he will
not permit, and it is not right that he should. Therefore, it is to be feared
that heresy and working of error will come, so that no one will know what
is the trouble, as is already evident and will become still more so. May God
restrain Satan and save us from such a visitation! Amen.
 78

THIRD SUNDAY AFTER

EASTER.
THIRD SERMON. <431616>JOHN 16:16-23.
This sermon appears in place of the two preceding in edition c. It was
preached in 1542 and published in the same year in two pamphlet editions,
under the title: “A sermon for Jubilate Sunday, preached before the Elector
of Saxony and the Landgrave of Hesse, By Dr. Martin Luther, Wittenberg,
1542.” At the close are the words “Printed at Wittenberg by Nicholas
Schirlenz, 1542.”
German text: Erlangen Edition 12:82; Walch Edition 2:1150; St. Louis
Walch, 11:853.

CONTENTS:

CHRIST’S SUFFERINGS AND RESURRECTION; THE

COMFORT CHRIST MINISTERS TO HIS DISCIPLES WHILE IN
SORROW, AND THE JOY OF THE WORLD.

I. CHRIST’S SUFFERINGS AND RESURRECTION.

1. How and why it is right to speak often of Christ’s sufferings and
resurrection 1.
2. How and why Christ revealed his sufferings and resurrection in dark
and veiled words 2-3.
* The Holy Scriptures are very different from the utterances and
writings of man 4-5.
3. The angels look into Christ’s sufferings in the right way, but man in
this life can never fully understand them 5-6.

II. THE COMFORT CHRIST MINISTERS TO HIS DISCIPLES IN THEIR SORROW

AMID THE JOY OF THE WORLD.
 79
A. The Sorrow of the Disciples and the Joy of the World.

I. The Sorrow of the Disciples.

1. The nature of this sorrow 7-8f.
2. Who must experience this sorrow in a special way 9-10.
3. The cause of this sorrow 10-12.
4. The greatness of this sorrow 13.

II. The Joy of the World.

1. The nature of this Joy 14-16.
2. That this Joy is found among the papists 17-18.
3. That this joy is the fruit of the spirits of hell 18.
B. The Comfort Christ Gives.

(A) This Comfort in Detail.

1. The first part of this comfort.
a. The nature of this part 19-21.
b. Its use and application 22.
2. The second part of this comfort.
a. The nature of this part 23-24f.
b. Its use and application 25-30.

(B) This Comfort in General.

1. Row and why it is difficult to believe this comfort 31.
2. How this faith must sustain believers 31.
3. Admonition faithfully to grasp this comfort and in temptation firmly
to hold to it 32-33.
* Summary of contents of this Gospel, and the conclusion of its
explanation 33-34.
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I. CHRIST’S PASSION AND RESURRECTION.

1. This Gospel contains, and likewise pictures before us, the high and
excellent work God accomplished when Christ, his only Son, died and rose
again from the dead for us. Much has been said on this theme and there is
much more to say. As for myself, I find that the more I study it, the less I
master it. But since it is God’s will that we think of him, praise his work
and grace, and thank him for the same, it is proper that we speak and hear
all we can about them.
2. The Lord addresses his disciples here in dark and veiled words, which
they do not understand; chiefly, no doubt, because he wishes thus to
admonish them and thoroughly impress these words, so seldom heard,
upon them, that they may not forget. A deeper impression is made upon
one by words that are seldom used than by the forms of speech in general
use.
3. The result was that the disciples even repeated the words twice and
asked one another what they must mean. Christ likewise repeated them,
and no less than four times. Still they remained dark and unintelligible
words to them until later he revealed their meaning, when he rose from the
dead and bestowed upon the disciples the Holy Spirit. Then they clearly
understood his words. So we now understand them, to the extent that we
hear and read them; but that they should be understood to their depth, that
will not be in this life. But as I said, the longer and the more one learns
from them, the less one can, and the more one must, learn.
4. For the Word of God is d different government, and the Holy Scriptures
a different book, from the discourses and writings of man. St. Gregory
spoke truly when he uttered the fine proverb: The Scriptures are a river in
which a large elephant must swim and across which a little lamb can wade
on foot. For the Scriptures speak clearly and plainly enough to the
common people, but to the wise and very learned they are unattainable. As
St. Paul confesses concerning himself in <500315>Philippians 3:15.
5. And St. Peter says in <600112>1 Peter 1:12 that such things were announced
and written in the Scriptures that even tile angels have their satisfaction and
enough to occupy them, in the great work that Christ, God’s Son, became
man, suffered death on the cross, but rose again and sits now at the right
hand of the Father, Lord over all, even according to his human nature, and
 81
governs and preserves his church against Satan’s wrath and all the power
of the world. We have, it is true, the words treating of this, but the angels
see and understand it and therein have their eternal joy. And as they in
eternity cannot behold it enough, much less can we understand it, for it is a
work that is eternal, inexpressible, unmeasurable and inexhaustible.
6. This is said de cognitione objectiva; that is, as one sees it at a glance, as
the angels view it, and as we will see it in the life beyond. But in this life
we must have a different understanding of it, a practical knowledge
(cognitio practica), that we may learn to confess what the power of this
work is and what it can do. This is done by faith, which must cease in the
next life, where we also shall know it by a full vision of it.

II. THE COMFORT CHRIST MINISTERS TO HIS

DISCIPLES IN THEIR SORROW, AND THE
JOY OF THE WORLD.

A. THE SORROW OF THE DISCIPLES

AND THE JOY OF THE WORLD.
7. We must learn here now what it is that the Lord says: “A little while,
and ye behold me not; and again a little while and ye shall see me,” etc.
This passage is fraught with as much meaning as that other: “Ye shall weep
and lament, but the world shall rejoice,” etc. “But your sorrow shall be
turned into joy.” A rare saying: A little while not see and be sorrowful, and
yet a little while again see and be joyful.
8. According to the letter and history, it is indeed easy to understand what
these words mean, especially in our day. In the confession of our faith even
the children say: “I believe in Jesus Christ,” etc; “was crucified, dead and
buried; the third (lay he rose again from the dead.” These are the two “little
whiles,” of which Christ here speaks. But since there is deception where
we also seek, and taste it, and we should try to bring it into life or
experience, the words have a wonderful depth of meaning — that we
should lose Christ, whom we believe to be God’s Son, who died and rose
for us, etc; that he should die in us, as the apostles experienced until the
third day. A terrible crucifixion and death begin when Christ dies in us and
we also in him. As he here says: Ye shall not see me, for I am to depart
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from you. That is, I die, hence ye also will die, in that ye will not see me;
and thus I will be dead to you and you will be dead to me. This is a special,
deep and severe sorrow.
9. As there are many kinds of joy, so there are many kinds of sorrow. As,
for example, when one is robbed of his money and property, or is reviled
and disgraced when innocent, or loses father and mother, child and dear
friends, etc; likewise, when Satan afflicts and martyrs one’s soul with sad
thoughts, as Satan so easily can, though one knows not why or whence.
But the really great sorrow above all sorrow is for the heart to lose Christ,
so that he is no longer in view and there is no hope of further comfort from
him. There are few who are so sorely tried. Surely not all even of his
disciples experienced this. Perhaps not St. Thomas, St. Andrew, St.
Bartholomew, and others, who were such good, common and plain people.
But the other tender hearts, St. Peter, St. John, St. Philip and others, to
whom these words applied, as they all had heard that they would lose
Christ and never see him again.
10. Christ here also addresses, more than others, persons who truly believe
and experience that Christ died and afterwards rose again; and it is to them
a little while, in a common, small and childish sense, and only a bodily
sorrow. But the disciples had to keenly feel and experience what it is to
lose Christ out of view, not only to have him taken away bodily, but also
spiritually, leaving them in a twofold misery and sorrow. For they had had
not only the joy of his bodily presence, in that he was so long with them,
cared for them, ate and drank with them, and passed through loving, sweet
customs and fellowship, but he had associated so affectionately with them
and had borne their weaknesses, yea, companioned with them more
intimately and lovingly than a father does with his children. He often gave
them remarkable liberties and even animated them by innocent trivialities.
Therefore, they were pained to lose such a companionable Lord,
11. But the chief cause of their sorrow lay in the fact that they had set their
hearts on his becoming a mighty lord and king and founding a government
by which he would make them, along with himself, lords. They thought he
would never suffer them to die. Such was hitherto their hearts’ joy and
confidence in this Savior.
12. Now, however, they lose both utterly and at one time, not only the
friendly companionship of the Lord, but also this beautiful, glorious
confidence, and they suddenly fall into the abyss of hell and eternal sorrow,
 83
Their Lord is most shamefully put to death, and they must now expect
every moment, because of him, to be seized in like manner. They must now
sing this song of mourning: Alas, how our confidence is now totally lost!
We hoped to become great lords through this man and possess every joy
we desired. Now he lies in the grave and we are fallen into the hands of
Caiaphas and Judas, and there are no more miserable and unhappy people
on the earth than we.
13. Notice, this is the true sorrow and heart agony, of which Christ here is
really speaking, into which God does not lead everyone, nor anyone so
readily; for here he offers comfort against it, as he shows in this Gospel.
Other bodily suffering and need may be considered sorrow, as, when one
suffers persecution, imprisonment and misery for Christ’s sake, and loses
his property, honor and even his life. But the greatest of all sorrows is to
lose Christ. Then all comfort is gone and all joy is at an end and neither
heaven nor sun and moon, neither angel nor any other creature, can help
you; nay not even God himself. For besides this Savior, Christ, there is
none in heaven nor on earth. Now, when he has departed, all salvation and
comfort are gone, and Satan has gained an opportunity to plague and
terrify the troubled soul. This he desires to do in the name and person of
God, as he can then play the part of a lord.
14. On the other hand, the highest of all joy is that which the heart has in
Christ, our Savior. That is, indeed, also called joy, when one rejoices over
the possession of great fortune, money and property, power, honor, etc.;
but all this is but the joy of a child or of a maniac. There is also the
infamous joy of Satan which even rejoices over the injury and misfortune
of others, of which Christ here also says: The world will rejoice, and laugh
in its sleeve over your crying and weeping when they put me to death and
cause you every misfortune. There are also many like these in worldly
affairs, who can never be happy unless they have brought misfortune to
their neighbor or have seen him meet it. They are like the poisonous reptile,
the Salamander, which (as the fable runs) is so cold that it can live in fire or
can exist out of fire. So these people live and grow fat on the misfortunes
of other people. The nice, envious person who is sad when another
prospers, and would gladly have one eye less if thereby his neighbor had
none, is the product of Satan.
15. But all this is still nothing compared with the joy the world, ruled by
Satan, has in opposing Christ and his followers. It rejoices the most over
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the great misfortune of his followers in that Christ is crucified, all the
apostles are banished, the church is completely destroyed, God’s Word is
silenced and his name totally blotted out. This is spiritual joy just as truly as
the severe sorrow is spiritual. However, it is not from the Holy Spirit, but
from those who belong, body and soul, to Satan, and still are called the
wisest, the most learned and the holiest persons upon the earth. They are
like the high priests, Pharisees and scribes, who have no peace and know
no joy so long as they hear the name of Christ mentioned and know that his
Word is preached, or see one of his disciples still alive. As they say, in the
Wisdom of Solomon 2:15: “He is grievous unto us even to hear or to
behold,” and while Christ hangs on the cross, they blaspheme and revile in
great joy thus: “If thou art the Son of God, and the King of Israel, come
down from the cross; he trusteth on God, let him deliver him now,” etc.
<402740>
Matthew 27:40-43. See how their hearts leap with joy, what a paradise
and kingdom of heaven they have in seeing the dear Lord reviled on the
cross and put to death; and that they themselves did it, is to them nothing
but sugar and sweet grapes.
16. Observe, Christ here gives such joy to the world, and on the other hand
severe sorrow to his disciples in that they must see, hear and suffer this. It
must penetrate through their hearts, through their bodies and lives. And he
truly pictures the world here to be as terrible and horrible as a child of
Satan that has no greater joy than to see Christ defeated and his followers
shamefully condemned and lost.
17. We see almost this condition now in 6ur clever noblemen, the pope, the
bishops and their rabble; how they maliciously rejoice and shout when they
discover it goes a little ill with us, and how anxious they are that it under
no circumstances remains concealed. It must be trumpeted forth until it
reaches the abyss of hell. Dear God, what have we done to them? They still
have their property and money, power and luxury, while we have hardly
our daily bread. It is not enough that they are superior to us in everything
they crave, while we are in other ways harassed and afflicted but they must
besides be such bitter enemies to us that they do not wish us God’s grace
but would have us burned in the lowest fires of perdition!
18. It is always a horrible sight, and the true fruit of the infernal spirit, that
people cannot rejoice so highly over the good nor over worldly or human
joy. Yea, no gold nor silver they love so intensely, no stringed instrument
sounds so sweet to them, no drink tastes so good as to yield them the joy
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they feel when they see the fall and grief of pious Christians. They are so
inflamed by hatred and a desire of revenge that they enjoy no really happy
moment until they are able to sing: Praise be to God, the villains are at last
out of the way! We have now rooted the Gospel out of the country. They
have no rest and taste no joy before they have brought this about.
Heretofore they have sought and partly accomplished this by many prompt
intrigues, tricks and ill offices, and God allowed some to have for a short
time a little joy, which individuals [contrived and arranged. But they by no
means cooled their anger in this way, as they had desired to do.

B. THE COMFORT CHRIST MINISTERS TO HIS DISCIPLES.

19. Hence, Christ wishes to say here: You have now heard both what kind
of joy the world will have, and what kind of sorrow will be yours.
Therefore, learn it and cleave to it when you meet and experience it, so
that you may have patience and lay hold of true comfort in the midst of
such suffering. I must try you thus and let you taste what it means to lose
me and for me to die in your hearts, in order that you may learn to
understand this mystery and secret; for you will otherwise not study me. It
will be too great for you to serve your time of apprenticeship in this exalted
work, that God’s Son returns to the Father, that is, that he dies and rises
again for you, to bring you to heaven. And if I do not allow you to be tried
for a time, you will remain too imprudent and finally be incapable of doing
right.
20. Therefore, he says, you must adapt and resign yourself to this, so as to
experience what this “little while” means, and yet not despair and be
wrecked therein. And therefore I tell you before, that it must be so. You
have to pass through such sorrow inwardly and outwardly, that is, both in
body and soul; but when it takes place and the hour comes that you have
nothing to comfort you, and you have lost both me and God, then hold fast
still to my Word that I now speak to you. It is only a matter of a little
while. Now, if you can learn this saying, and retain these small words, “a
little while,” and “again a little while,” there will be no trouble.
21. True, the first “little while” that you now see me and still have me with
you, until I depart from you — that you can suffer and pass through. But
the other “little while,” until you shall see me again — that will be an
especially long and hard time for you. For it is the hour of true sorrow,
when I will be to you dead, with all the joy, comfort and assurance you had
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from me, and you yourselves will be totally lost. However, my dear little
children, only think of these words and forget not entirely what I now say
to you. It shall not be so forever. A little while I shall be lost and not be
seen. This you must now learn by experience. But only retain this much,
that I called it “a little while,” and in my eyes it is only a little, short hour,
although in your hearts and feelings it is not a little but a long while; yea,
an eternally long while and a long eternal while. According to your feelings
you will not be able to think differently, for when I am taken from you, you
have lost all, since I am the eternal good and the eternal consolation. When
that is gone, there is no longer a little while, nothing but the eternal;
namely, eternal sorrow and death.
22. Notice, Christ preaches here for the comfort of his disciples and of all
Christians when tempted thus by God, whether it takes place inwardly or
outwardly, bodily or spiritually, especially in the highest form, which is
called losing Christ out of the heart; that they may learn this passage, and
retain this drop of the lavender water, by which to refresh and strengthen
their hearts. Christ, my Lord, has surely said it shall be only a little while.
Although I now lose him and know of no joy whatever, but lie prostrate
and languish in pure sorrow, yet I will use that drop and cling to the cordial
that he shall not continue to be lost to me. He says that it shall be only a
little, short season, although it appears to me indeed to be great, long, and
eternal. He will come again, as he here and in <431418>John 14:18 says: “I will
not leave you orphans: I come unto you,” etc. And thus we shall possess in
him eternal comfort and joy instead of this little season of sorrow.
23. On the other hand, Christ says further that you must endure it that the
world rejoices over your suffering and sorrow, for which it has no reason
except that of pure satanic jealousy, by which it is so completely blinded,
embittered and exasperated that no joy relieves it until its jealousy sees you
stumble and become ruined. This is its heart’s delight and pleasure and it
esteems it a heavenly, eternal joy. Then it says: Let us now see whether
God will save him; is he the Son of God, then let him come down from the
cross, etc. <411531>Mark 15:31-32. As if they should say: He is now out of the
way, and we are done with him forever.
24. But notice what further follows. Just as you, he says, shall not be
robbed of a view of me forever, nor remain in your sorrow, so they shall
not rejoice over your misfortune forever; but it shall be for them also only a
short season, and be, as they say, a dance at high mass. For I will soon
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come to you again and make it worse and more bitter for them than it has
ever been before. This was fulfilled in them after Christ’s resurrection, so
that the Jews have no severer suffering than that they must hear and see
Christ, our Lord. Although it pleases them a little that they slander Christ
and his mother Mary and us Christians in the most ignominious manner, yet
true joy they can never possess as they desire. And they continually hope
that their Messiah will come and uproot all Christians.
25. Thus, also, our Caiaphas and Judas, the pope, with all his factions, who
continually console themselves with the hope that we shall yet be uprooted
cannot be happy while we live and the Gospel spreads. Nothing that causes
man to rejoice has any effect upon them. Some are so angry that they
cannot cease their raging and roaring until we all are dead. When that takes
place they will be once happy, but the joy for which they long shall never
be theirs. For, although we are dead, the Gospel will still remain and others
will take our places, and that will be to them a new heart agony.
26. The Turk likewise imagines he will exterminate Christ and enthrone his
Mohammed in all the world, and he rejoices whenever there is any hope of
doing so; but this joy he craves he shall never experience. Our Lord, whom
the Turk himself highly exalts and must esteem as a great prophet, shall
restrain him; yea, finally season his joy and make it bitter enough through
the exalted work of his death and resurrection, by which he tramples under
foot sin, death and Satan. The victory which God accomplished through
Christ was long before announced in the Scriptures, whereupon the
beloved prophets and fathers died in this joy, as Christ says of Abraham in
<430856>
John 8:56.
27. Since Abraham received such joy before it had yet transpired, but was
only in word and promise, how much more can and will he receive it in the
future after it has transpired and is proclaimed in the earth and even in
heaven by the angels! Neither pope nor Turk can smother and extinguish it.
They may indeed try to smother it, and fancy they have a bite of sugar
when they do Christendom a little harm; but they shall never obtain the joy
they hope for and for which they thirst.
28. They may rejoice for a season, Christ says, but not longer than while
you are in sorrow. That joy is particularly short, as your sorrow is short
and lasts only a little while, and shall soon be turned into joy that no one
will take from you. Without doubt that joy will, on the other hand, be also
turned into sorrow that will never end.
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29. Here upon the earth, however, you will not be able to have enough joy,
nor will it be of the true, perfect quality that will quench your thirst. Only a
foretaste, an appetizing morsel or a refreshing sip. It is too great ever to be
exhausted as also the work that develops this joy is far too great to be
fathomed by our learning. God mingles and tempers things thus upon the
earth so that those who should by right rejoice must experience great
suffering and sorrow; and, on the other hand, those who should be
sorrowful here are happy and have a good time, but still in a way that this
outward joy works their ruin. For they cannot acquire the true inner joy
they long for, therefore their outer joy will also be their destruction. Their
wealth, power, honor, pleasure and high living by no means make them
happy, and they cannot lay their heads down to rest until they see that
Christ is dead and his disciples are banished from the earth. These are
always poor, miserable people whom one may truly pity. They fare the
worst in that they cannot have their temporal joy pure, as they desire,
because of their jealousy and hatred; and we even are altogether too ready
to take vengeance by doing them harm. What more misfortune can they
have and what greater injury can they do themselves than that they
themselves should spoil and annihilate their own joy?
30. We also have true sorrow, both outwardly and inwardly, when Christ
conceals himself from us; not like them, moved by jealousy and hatred, but
because we do not possess Christ, the chief good. For this, however, there
is already mingled with the sorrow the sugar that Christ speaks. Beloved,
only persevere a little. It shall not be eternal, but short-lived sorrow, and
soon it will be better. It is only a matter of a little while.
31. These words I hear, but when sorrow comes, it is stamped so deeply in
the heart that I do not feel this comfort, and I fancy that it is impossible for
the sorrow to have an end. However, this comfort keeps me, so that I do
not fall from Christ to the other party. Though I experience grief and need,
still they keep me, so that the sorrow must not be thoroughly bitter. As in
the case of the others, their joy is sweetened and sugared through and
through, yet it is always spoiled by wormwood and gall, so in our case
sorrow has within itself its sugar and honey.
32. Therefore, let us continue to hear Christ and learn to understand his
language, that we judge not according to our feelings, as if comfort were
lost forever and sorrow had no end. That you feel and think thus, he says, I
know very well; but still listen to what I say to you and learn only this
 89
word modicum, a little while. Sorrow must also be felt, but it shall not
harm you, besides it shall not last long. Even by this the sorrow is already
sugar-coated and tempered. Later, when the “little while” has passed and
triumphed, then one feels what Christ says: “Your sorrow shall be turned
into joy.” Then the true joy of the heart commences and the soul sings an
eternal Hallelujah, and Christ is Risen — a joy which will in the life beyond
be perfect, without a defect and without an end.
33. Notice that the articles of our faith, both on the death and the
resurrection of Christ, are thus set before us in this Gospel, and how the
same must be put to practice by us. learned, and exercised in our deeds and
our experiences, and not only heard with the ears and spoken with the
mouth. Also, that we thus feel it, and such power works in us that both
body and soul thereby become changed; that is, Christ dies in us and we
also die in him. That is a great change, from life to death. However, then I
must cleave firmly by faith to the words Christ says, “A little while,” and
not only hear, but also take to heart the truth that trial will not last forever,
but there will be a change from death to life when Christ again rises and
lives in me and I become alive in him. Then the words shall come true, “I
will see you again, and your heart shall rejoice, and your joy no one taketh
away from you,” etc. For this meeting every Christian should be prepared
whenever he is called for it; for he must experience something of it either in
life or at the hour of death; so that he will then be reminded of this saying
of Christ and let nothing tear this comfort out of his heart. Amen.
34. Whatever is to be said further on this Gospel in a textual exposition of
it you can read in the explanation of the three chapters of John, the
discourses Christ spoke at the Last Supper to his disciples, where this and
the Gospel for the following Sunday are treated at length.
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FOURTH SUNDAY AFTER

EASTER (CANTATE).
The following two sermons are not found in edition c. They first appeared
in three pamphlet editions in 1523 under the title: “A sermon for the fourth
Sunday after Easter, John 16, Martin Luther, Wittenberg, 1523.” It
appeared in the collection of 13 sermons.
German text: Erlangen Edition 12:95; Walch Edition 2:1165; St. Louis
Walch 11:865.
Text: <431605>John 16:5-15. But now I go unto him that sent me; and
none of you asketh me, Whither goest thou? But because I have
spoken these things unto you, sorrow hath filled your heart.
Nevertheless I tell you the truth: It is expedient for you that I go
away; for if I go not away, the Comforter will not come unto you;
but if I go, I will send him unto you. And he, when he is come, will
convict the world in respect of sin, and of righteousness, and of
judgment: of sin, because they believe not on me; of righteousness,
because I go to the Father, and ye behold me no more; of
judgment, because the prince of this world hath been judged. I
have yet many things to say unto you, but ye cannot bear them
now. Howbeit when he, the Spirit of truth, shall come, he shall
guide you into all the truth; for he shall not speak from himself;
but what things soever he shall hear, these shall he speak; and he
shall declare unto you the things that are to come. He shall glorify
me: for he shall take of mine, and shall declare it unto you. All
things whatsoever the Father hath are mine; therefore said I, that
he taketh of mine, and shall declare it unto you.
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CONTENTS:

A TREATISE ON THE THREE THEMES WHICH CHRIST

TEACHES CONCERNING THE REPROVING OF
THE HOLY SPIRIT.
* An opinion, derived from this Gospel 1.

I. THE FOUNDATION OF THESE THREE THEMES.

1. Of the first theme 2-3.
2. Of the second theme 4.
3. Of the third theme 5.
* That no man is by nature truly pious 6.

II. THE NATURE OF THESE THEMES.

A. The First Theme.
1. The sense and understanding of this theme 7-10.
2. How this theme stands for the honor and praise of the grace of God
in Christ Jesus 11-12.
3. The necessity of this theme 13.
4. How all the essence of the papacy is overthrown by this theme 14.
B. The Second Theme.
1. Its sense and import 15-16.
2. In what way accomplished 17-18.
C. The Third Theme.
1. Its sense and import 19ff.
2. The connection of this theme with the two preceding ones 20.
3. The necessity of this theme 21.
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* Reason may accomplish something in worldly matters but not in
spiritual and divine things 22.
4. How in this theme reason, with all its wisdom and power is
overthrown 22-24.
5. How the world is disposed toward this theme 25.
* We should condemn everything that is without the Holy Spirit 26.

III. THE EXTRA PASSAGE CHRIST ADDS TO THESE THREE THEMES.

A. The First Part of This Passage.
1. Its nature 27
2. How to rescue it from its misuse 28-29.
B. The Second Part of This Passage 30-32.
C. The Third Part of This Passage 33.
* The conclusion of this exposition 34.

SUMMARY OF THIS GOSPEL:

1. Christ’s Kingdom is a spiritual Kingdom and not an outward affair;

consequently it excludes all confidence that one may have in the flesh, in
order that it may reign through the Spirit in the hearts of believers.
2. The flesh always tries hard to come to honor without the cross and
without any adversity.
3. The Holy Spirit will convict the world, that is, kills, condemns and
overthrows all our doings, our sins, our righteousness, judgment and
everything else that is, or appears to be, good in us.
4. Therefore without the Holy Spirit our doings can never displease us, and
we remain thus in condemnation, and it matters not how holy and prudent
we may be or appear to be in the eyes of the people.
5. The Holy Spirit teaches us everything we should know, and truly
nothing except what Christ taught and preached. Christ has given us
teachings, but without the Spirit the Word and its doctrine neither can nor
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do they wish to be understood. Therefore he said better to his disciples
before in <431426>John 14:26: “The Comforter, even the Holy Spirit, whom the
Father will send in my name, he shall teach you all things, and bring to your
remembrance all that I said unto you.”
6. But the Holy Spirit, says Christ, “Will convict the world in respect of
sin, because they believe not in me.” Therefore it follows that unbelief is
the right and true sin; other sins flow out of unbelief and are even the fruit
from this root.
7. In the second place: “Of righteousness, because I go to the Father,” to
another Kingdom, not to begin an outward one; “and ye behold me no
more; for my kingdom is not of this world,” in order that the whole world
may be put to shame by the Spirit; because it makes its righteousness to
consist in outward things.
8. In the third place: “Of judgment, because the prince of this world is
judged”; which the world does not judge or condemn, but flatters and
welcomes the devil, who is now already judged; that is, whose kingdom is
already condemned, in that, error has come to the light of day through the
Gospel, and becomes manifest.
1. The meaning of this Gospel lesson we have also often heard elsewhere;
the only trouble is, the words have not generally been understood to have
the meaning of things with which we are familiar. Therefore we will explain
it a little, in order that one may see that the same teaching is contained in
these words, that is found in all the other Gospel lessons. It is a fine
Gospel, but it also requires fine students. We will omit the first part and
consider what the Lord says, that the Holy Spirit is to convict the world in
respect of sin, and of righteousness, and of judgment, and will see what the
meaning of all this is.
2. In the first place, we see here that the world is accused of blindness and
ignorance. All those who are without the Holy Spirit, however wise they
may be in matters pertaining to the things of this world, are, before God,
fools and blind. They do not like to hear this; and when they are told that
their doings are of no account before God, it displeases them and makes
them angry, because they insist that they are in possession of reason and
the natural light, which God created in them. But what does this matter to
us? There are the Scriptures and the Word of God plain and clear, that the
Holy Spirit is to come to ‘convict the world, because it does not know
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what sin, righteousness and judgment are. Thus it is determined, there it
stands; let be angry who will, Christ does not care.
3. It is much to be deplored that the world is convicted, not only because
of its sin and want of righteousness, not being able to judge rightly, but
that it does not acknowledge nor see this, to say nothing of its endeavor to
alter the matter. Oh, how completely the praise of all comes to naught,
who, while they endeavor to make other people pious, know not
themselves what sin is! Let us take, for example, at the present day, all the
schools of learning and the learned men and see whether they can tell us
what that one little word “sin” is? For who has ever heard that not to
believe in Christ is sin? They say, it is sin if one speaks, desires or does
something against God’s will and commandment. But how does that
correspond with this saying of Christ: It is sin because they do not believe
on me? Therefore, they are easily convicted of the fact that they know not
what sin is; and if they be ever so learned, they will not be able to explain
this text.
4. In like manner, they are not able to know what “righteousness” is. For
who has ever heard that a man should become pious and just because
Christ ascended to heaven or goes to the Father and we see him no ,more?
There we must say, a fool has thus spoken and not a wise man. For they
say, righteousness is a virtue, which teaches man what he owes others.
This is true, but the trouble is, they do not understand their own words,
such blind fools they are. Therefore, one needs not be surprised that they
rage so much against the Gospel and persecute the Christians. How could
they do otherwise? They know no better.
5. Neither do they know what “judgment” or right is, that is, a right
judgment, a correct good opinion and sense, or whatever you may call it.
For they say: Right is that which is written in books, how one is to know
and distinguish things, to quiet and end quarrels. But how does Christ
define it? He says: “It is right, that the world is to be judged.” Who
understands such speech, and where will it go in or out, and how does it
correspond with reason? Let ut see whether we can explain it so that it may
be understood.
6. In the first place one must know that the Word of God does not speak
only of the outward existence and appearances, but it takes hold of the
heart and the depths of the soul. Accordingly it does not judge man as to
his outward appearance and action, but according to the depths of his
 95
conscience. Now, everyone will experience in himself, if he wishes to
acknowledge it, however pious he may be (even though he were a
Carthusian or as holy as any one on earth), that in his heart he would rather
do the contrary, and otherwise than what he is outwardly compelled to do.
Thus, if I were left to myself, a monk, who walks about in poverty and
chastity, as they pride themselves, but were made to confess how I feel in
my heart, I must say: That which I do, I would rather not do. If there were
no hell and I would not feel the disgrace, I would leave my office have the
misfortune, and run off. For I have no desire from the heart to do it, but am
compelled thereto, and must do it in spite of hell, punishment or disgrace.
It is not possible that I should do it from choice and gladly. Such everyone
who is without grace finds in his own heart. The same you will find
continually in other matters. I am never from my heart kind and friendly to
my enemy, for this is impossible to nature; and though I act otherwise, in
my heart I think thus: If it were not for the punishment, I would have my
way and not remain without revenge. Thus, I still go about before the
world, and do not as I would like and feel inclined to do, for fear of
punishment or disgrace. Likewise if you go through all the commandments,
from the first to the last, you will find that there is no one who keeps God’s
commandments from the bottom of his heart.
7. Now, against this evil God found a remedy and determined to send
Christ, his Son, into this world, that he should shed his blood and die, in
order to make satisfaction for sin and take it away, and that the Holy Spirit
then should enter the hearts of such people, who go about with the works
of the Law, being unwilling and forced to it, and make them willing, in
order that without force and with joyous heart they keep God’s
commandments. Otherwise there might be no means of removing the
misery; for neither human reason and power, nor even an angel could
rescue us from it. Thus, God has done away with the sins of all men who
believe on the Christ, so that henceforth it is impossible for one to remain
in sin who has this Savior, who has taken all sins upon himself and blotted
them out.
8. Inasmuch as Christ has now come and commanded to preach that
everything we may do, however great and beautiful it may appear, is sin,
because we do nothing that is good with pleasure and willingly, and that
for this reason he has stepped forward and has taken away all sin, in order
that we may receive the Holy Spirit, through whom we obtain love and
pleasure to do what God wants us to do, in order that we do not attempt
 96
to come before God through our own works, but through Christ and his
merits, therefore it cannot be called any longer sin committed against the
Law, for the Law did nothing to assist us in becoming pious, since we are
not able to do anything good.
9. What sort of sin then remains upon earth? No other than that one does
not receive this Savior and refuses to accept him who has taken away sin.
For if he were present, there would be no sin, since he, as I have said,
brings the Holy Spirit with him, who kindles the heart and makes it willing
to do good. Therefore, the world is no longer punished and condemned on
account of other sins, because Christ blots them all out; only this remains
sin in the New Testament, that one will not acknowledge nor receive him.
Therefore he likewise says in this Gospel:
“When the Holy Spirit is come, he will convict the world in
respect of sin, because they believe not on me.”
10. As if he wished to say: Had they believed on me, everything would
already have been forgiven them, whatever sin they might have committed,
for I know that they by nature cannot do otherwise. But because they will
not receive me, neither believe that I can help them, this it is that will
condemn them. Therefore, God will at the final judgment pass a sentence
like this on them: Behold, thou wast in sin and couldst not free thyself from
it, still I did not on this account wish to condemn thee, for I sent my only
begotten Son to thee and intended to give thee a Savior, in order that he
might take the sin from thee. Him thou didst not receive. Therefore, on this
account alone, thou wilt be condemned, because thou hast not Christ.
11. This sentence, then, is given for the honor and glory of the high grace,
which God has given us in Christ the Lord. What reason would have ever
been so wise as to discover that this was done for man’s sake? Reason is
not able to rise higher in its thoughts than to say: I have sinned in deeds
done. I must make good by doing other deeds. I must blot out and pay for
the sin, in order that I may thus obtain a gracious God. If reason comes so
far, it has reached its climax. Still it is nothing but foolishness and
blindness.
12. But God speaks thus: If thou wilt be rid of sin, thou must do other
works wherewith to pay the price. But with all the works which thou dost,
thou canst do nothing but sin, even with the works wherewith thou
thinkest to reconcile me and to do penance for thy sins. How wilt thou
 97
then, thou fool, blot out sin with sin? For even in the works which thou
considerest the best and which thou canst do, thou sinnest if thou dost not
do them willingly and from the heart. For if thou didst not fear punishment,
thou wouldst rather not do them at all. Thus thou dost no more than that
thou seekest to blot out little sins by doing greater ones; or else to commit
such great ones that thou mayest lay aside others.
13. Wherefore, it is ever great blindness that a man does not see what sin
is, nor know what good works are, but accepts sin for good works. When
the Holy Spirit comes, he convicts the people and says: The works which
thou hast done, as well as those which thou art still doing, are nothing but
sin; therefore, it is all in vain that thou dost attempt to make satisfaction for
thy sin according to thy ability. Then they feel compelled to say: Behold,
this I did not know. Then says he: For this purpose I am here, in order to
tell thee this. If thou hadst known it, it would not have been necessary for
me to come and make it known. What wilt thou do now in order to be
helped? This thou must do: Believe on the Savior, the Lord Christ, that he
has taken away thy sin. If thou believest this, he is thine and thy sins will
disappear; if not, then thou wilt never get rid of sin, but wilt always fall into
it deeper and deeper.
14. Thus, with this passage everything has been completely overthrown
that has hitherto been preached about penance and satisfaction for sin, and
all else that has been practiced and urged. For this reason there have been
founded many orders and masses, and on this account we have become
priests and monks and have run to and fro in order best in the world, which
the world considers pious and holy, to get rid of sin. Therefore, it also
follows: Whatever is that is nothing but mere sin and a damnable thing.
Thus we have considered one part of this Gospel.
15. The second thought then follows: “The Holy Spirit will convict the
world in respect to righteousness, because I go to the Father,” says Christ,
“and ye behold me no more.” Rigtheousness means piety and a good and
honorable life before God. What is this now? It is, says Christ, “because I
go to the Father.” We have often said about the resurrection of Christ that
it came to pass not for his sake, but for our sakes, in order that we may
apply it to ourselves as a blessing which is our own. For this reason he is
risen from the dead and has ascended to heaven, that he might begin a
spiritual kingdom, in which he reigns in us through righteousness and truth.
Therefore, he sits above; he does not rest and sleep, does not play with
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himself, but, as Paul says, <490122>Ephesians 1:22, has his work here upon the
earth, governing the consciences and the souls of men with the Gospel.
16. Wherever Christ is now preached and acknowledged, there he reigns in
us, from the right hand of his Father, and is himself here below in the hearts
of men. There he reigns with might, power and dominion over you and all
your enemies, and guards you from sin, death, devil and hell. Thus is his
resurrection and ascension our comfort, life, blessing, righteousness and
everything in one. This is what the Lord means when he speaks of
righteousness, that the people thereby should become pious and righteous,
that he ascends to heaven to the Father and we see him no more. This the
world does not know, therefore the Holy Spirit must come and convict the
world of it.
17. How does this come to pass? Just as we have heard. Am I to become
pious, it will not be enough for me to perform outwardly good works, but I
must do them from the bottom of my heart, gladly and willingly, so that I
may be free from the fear of sin, death and the devil; be joyous, and with a
good conscience, and all confidence stand before him and know how I
stand with him. This no work, no creature can give unto me, but Christ
alone, who has ascended into heaven — there, where one cannot see him,
but must believe that he sits yonder and wishes to help one. Such a faith
makes me acceptable unto God; Christ gives me the Holy Spirit into my
heart, who makes me willing and happy in the doing of every good work.
In this manner I become righteous, and in no other; for the works
themselves make me more and more unwilling, the longer I occupy myself
with them.
18. But the longer one is engaged in this work, the more willing it makes
one’s heart; for wherever there is such knowledge, there the Holy Spirit
cannot be wanting. When he comes, he makes the heart willing, joyful and
happy, so that one may be free and willingly do what is pleasing to God,
with joyous courage, and suffer whatever there is to suffer, yea, and even
die willingly. And in proportion as this knowledge is clear and great, in that
proportion the willingness and joy will also be great. Thus the
commandment of God is fulfilled and everything done that one is to do,
and thus thou art righteous. Who would ever have thought that this would
be righteousness and that thus it should be. This question we have hitherto
often heard about and considered, and although the words here be
different, yet the sense and meaning are the same.
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19. In the third place, the Holy Spirit is to convict the world in respect of
judgment , that is that the world does not know what right is. For who has
ever heard the definition of this right to be, because the prince of this world
hath been judged? The prince of the world, to be sure is the devil, which
one may readily see in his government.
20. If now I have learned to know what sin is and am free from it, and have
obtained righteousness, so that now I stand in a new character and life and
have become another man — have now the Lord Christ and know that
something else than our works is required to get rid of sin — if these have
come to pass in me, it then follows that I may have a correct judgment,
having learned to judge differently before God. For, according to such
understanding, I know how to discuss, conclude and judge of all things in
heaven and upon earth, and to pass correct judgment; and when I have
passed such a judgment, I can live accordingly. This no one else can do.
21. The world, in its holiness, maintains that righteousness means to
perform good works wherewith to do penance for sin and reconcile God.
This has been taught in all the schools of learning. Such teachers think it is
right and well done if only they can accomplish good works. But now
comes the Holy Spirit and says: Not so. You err and are mistaken. Your
judgment is wrong. Therefore there must be another judgment. You should
judge thus: Everything that your reason concludes, is erroneous and false,
and you are a fool and a simpleton.
22. Reason may do other things; for instance, know how to judge in
worldly and human matters and affairs, how to build cities and houses, how
to govern well, and the like. In such matters one may easily be able to
judge and decide more wisely than another. Of this, however, we do not
speak here, but of judgment in the significance of what is right or wrong
before God. Here the Holy Spirit concludes thus: Every judgment of
reason is false and worth nothing. Everything that is born of man and is not
born from above, must be rooted out and crucified, so that no one may
boast of it and depend upon it. Again, whatever the world considers as
wisdom, that which it votes as wisely and intelligently devised and
accomplished, is foolishness before God. In short, whatever the world
does, is useless and cursed, unless it proceeds from Christ, the Lord, and is
of his Word and Spirit, as he teaches us. If it does not proceed from him, it
is surely mere blindness and there is no good in it.
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23. Therefore everything that the world considers good is debased.
Everything is evil because it does not proceed from the Word and the
Spirit, but from the old Adam, who is nothing more than a blind fool and
sinner. And why? Should not your wisdom and reason be foolishness and
count for nothing, since the most exalted one, who has all the power and
wisdom of this world in the highest degree, is condemned? For, without
doubt, there is no one in the world so wise, shrewd and rational as the
devil, and no one is able to make a more pious appearance. And all wisdom
and holiness that do not proceed from God, as well as the most beautiful
things in the world, are found in their highest degree in the devil. Since he
is a prince and the ruler of the world, the wisdom and righteousness of the
world must proceed from him; here he reigns with all his power. Therefore,
Christ says: Since the same prince of the world is condemned, with all that
he has and can do, the world is ever blind because it considers that to be
good which has been condemned already, namely his wisdom and piety.
24. We must, therefore, pass a correct judgment, such as Christ passes, if
we are to guard against everything that the world considers and declares
precious in order that it may appear before God prudent, wise and pious. If
people who have not the Word and Spirit of Christ, desire to teach and
govern, everything is already condemned; for in this way one accomplishes
no more than to make the old Adam stronger and to establish him in his
opinion that his works, his piety and prudence are to avail before God.
Thereby one must work himself deeper and deeper into the devil’s
kingdom.
25. But now, since the prince of this world and the Holy Spirit, the
kingdom of Christ and the kingdom of the devil, are directly opposed to
one another, and the Holy Spirit is not willing that anyone should parade
his own deeds and praise himself on account of them, the holy cross must
soon follow. The world will not consent to be reprimanded for its
blindness. Therefore one must willingly submit and suffer persecution. If
we have the right kind of faith in our hearts, we must also open our mouths
and confess righteousness and make known sin. Likewise we must
condemn and punish the doings of this world and make it known that
everything it undertakes, is damned. For this we must be considered
heretics, and must pass through the fire. They say: This is against the holy
councils and the canon of the holy father, the pope. Then you are to
answer: How can I help it? Here it stands — the text does not say the Holy
Spirit is to convict them and say their doctrine is error, blindness and the
 101
government of the devil. This, of course, they will not endure, but would
have us call them gracious noblemen. Therefore, one must here risk his
neck.
26. These are the three parts we have in this Gospel lesson: Sin is unbelief;
righteousness is faith; the judgment is the holy cross. Therefore give heed
and learn to consider everything that is without the Spirit as nothing and as
condemned, and afterwards be prepared for the holy cross that thou must
suffer on account of it. Now follows in the Gospel further:
“I have yet many things to say unto you, but ye cannot bear them
now. Howbeit when he, the Spirit of truth, is come, he shall guide
you into all the truth.”
27. These words ought to be understood in all their simplicity, as if the
Lord were to say: “These three parts which I have now related, you cannot
yet fully understand, even though I were to explain them unto you. I would
have to say much about them in order to explain them more fully, to make
plain how things shall be, and you still stick too deep in your coarse, carnal
reason to be able to comprehend it. Therefore, I will forbear now. When
the Holy Spirit comes, he will enlighten your hearts, so that you will
understand it, and will call to your remembrance all things, I tell you of it
now, in order that you may think about it. Thus, we give these words in
their simple meaning. It is as if I conversed with some one and said: I
would yet have many things to say, but they are too difficult for you. You
cannot yet comprehend and grasp them.
28. But our doctors and highly learned men have made use of these words
in a frivolous way and said that it was necessary to have something more
than the Gospel and the Scriptures; therefore one ought also to hear what
the councils and the popes decree. They endeavor to prove in this way that
Christ says here: “I have yet many things to say unto you, but you cannot
bear them now;” therefore, because he has not told them all things, it must
follow that he told them to the councils, popes and bishops, who are now
to teach them.
29. Now look at these fools, what they say. Christ says: “I have yet many
things to say unto you.” What does “you” mean? To whom does he speak?
Without doubt, to the apostles. To these he says: “I have yet many things
to say unto you, but you cannot bear them now. Howbeit when he, the
Spirit of truth, is come, he shall guide you into all truth.” Therefore, if
 102
Christ is not to lie, his Word must have been fulfilled at the time that the
Holy Spirit came. The Holy Spirit must have said everything to them and
accomplished everything that the Lord here refers to, and, of course, he led
them into all the truth. How, then, do we get the idea that Christ should
not have said everything, but should have kept much back, which the
councils were to teach and to determine? With this idea his words do not at
all harmonize. Christ gives to understand that soon the Holy Spirit would
tell and explain to them all things, and that afterwards the apostles should
carry out everything, and through them should be made known to the
world what they have learned from the Holy Spirit. But, according to the
councils and popes,’ it depends on what they say, teach and command,
even to the end of the world.
30. Moreover, Christ says further: “He shall guide you into all the truth.”
Here we conclude: If what the councils teach be the truth, that one is to
wear the tonsure and the cap and live a life of celibacy, then the apostles
never came to the truth, since none of them ever entered a cloister, nor
kept any of those foolish laws. Thus, Christ must indeed have betrayed us
in this, that he said the Holy Spirit should guide us into all the truth, when
in reality he wished to teach how we were to become priests ‘and monks
and not to eat meat on certain days, and like foolish things.
31. Without doubt it is “truth” before God when one lives an upright and
sincere life. But if we now look at our ecclesiasts, pope, bishops, priests
and monks, we see nothing but carnival masks, who give themselves the
outward appearance of being pious, but in their hearts they are villains.
What popes, bishops, and orders have ever led us into this truth, which
should spring from within — out of the heart? In everything they are
concerned about the outward appearance of things, in order that they may
make a display before the eyes of the people.
32. Thus they have perverted this text masterfully in order to strengthen
their lies; and yet we are to call them gracious lords! To hear such things is
exasperating and it should grieve our hearts that we are to suffer such great
outrage — should see how shamefully the people act against the precious
Word of God and that they make the Holy Spirit a liar. Should not this
single passage be powerful enough against the pope and the councils, even
if we had no other in the Scriptures?
33. Thirdly, Christ says: “You cannot bear them now.” Here we ask: My
dear, should it have been too hard for the apostles to understand or to obey
 103
such laws as abstaining from meat, and the like? They had been
accustomed in the law of Moses to observe many such outward
ceremonies, and had been educated therein all their life, so that it would
have been child’s play for them. Moreover, they understood this better than
we do. Is it such a difficult matter — that a monk must wear a black or
gray cap, the pope three crowns, a bishop a pointed hat, or the manner of
dedicating churches and altars and baptizing bells — are these so difficult
as to make it necessary that the Holy Spirit should come from heaven to
teach such things? If it is not acting the fool enough that one jests with
these noble words, then I do not know how one may be a worse fool.
34. Therefore, beware of these liars and understand the words rightly, thus:
Christ wishes to speak of the inward, actual character, not of outward
jugglery. He wishes to make the heart, before the eyes of God, pious and
righteous in order that it, in the first place, acknowledge its sin, and in the
second place, that it acknowledge him to be the one who forgives sin and
suffers himself to be sacrificed upon the cross. This is that “truth” which
the apostles were not yet able to hear and understand. But those outward
things make no one righteous, lead no one to the truth. They make only
hypocrites and a show, by which the people are deceived.
35. Thus, we have the true meaning of this passage, from which we see
how fools who seek from it to bolster up their jugglery, place themselves in
opposition to it and build upon the sand. There is scarcely a passage that is
more strongly opposed to them than this one. We have briefly explained
this Gospel lesson in order that we may see how it teaches just that which
we have always preached.
 104

FOURTH SUNDAY AFTER

EASTER.
SECOND SERMON. <431605>JOHN 16:5-15.
This, like the preceding sermon, is not found in edition c. It appears in the
collections of 14 and 27 sermons, and is one of the “Five beautiful
Christian sermons preached by Dr. Martin Luther at Wittenberg, 1523.”
German text: Erlangen Edition, 12:109; Walch Edition, 11:1182; St. Louis
Walch, 11:877.

CONTENTS:

OF SIN, OF RIGHTEOUSNESS AND OF THE CROSS.

* Christ’s kingdom is pictured in this Gospel 1.

I. OF SIN.
1. How and why unbelief is the great sin 2-4.
* The authority and power of faith 4.
2. Whether the priests, monks and nuns flee from sin when they enter
the cloisters 5.

II. OF RIGHTEOUSNESS.
1. How and why the whole world misunderstands this righteousness,
and opposes it 6-8.
2. The nature of this righteousness 9ff.
3. In what way we become partakers of this righteousness 10-11.
* The nature and art of faith 12.

III. OF THE CROSS.

 105
1. The foundation and reason of the cross 13-14.
2. How the Cross is to be distinguished from the sufferings of the
godless 15.
* A short review of what is set forth in this discourse 16.

I. THE HOLY SPIRIT CONVICTS THE

WORLD OF SIN.

1. Christ pictures to us in this Gospel what his kingdom is and what takes
place in it, how it is governed and what it accomplishes. Here you learn
that there is a kingdom upon the earth and that it is invisible, and that it
cleaves to and rests upon the Word of God alone. Christ does not say that
he wishes his disciples to follow him up into heaven at once; but that he
will send them the Holy Spirit and that he departs from them for the very
purpose of sending them the Holy Spirit, in order that thereby his kingdom
may be further developed. Therefore, he says: “I have yet many things to
say unto you, but ye cannot bear them now.” They could not understand
that kingdom, how it should exist and be administered. Their reason and
senses were still too carnal, they had never seen a spiritual kingdom, nor
heard of one; therefore they continually thought of a temporal, outward
kingdom. And here as in other Gospels, faith and trust in Christ are
preached. We wish now to consider the leading thoughts in this Gospel and
to explain them as far as God gives us his grace to do so. The Lord
addresses his disciples thus:
“When the Comforter is come, he will convict the world in respect
of sin, and of righteousness, and of judgment; of sin, because they
believe not on me.”
2. Here we must let that be “sin” which is ascribed to, and included in, sin
by the high majesty of heaven. In the text only unbelief is mentioned as sin,
“because,” says the Lord, “they believe not on me.”
3. But what is it to believe on Christ? It is not simply to believe that he is
God, or that he reigns in heaven in equal power with God the Father; many
others believe that: But I believe on Christ when I believe that he is a
gracious God to me and has taken my sins upon himself and reconciled me
with God the Father, that my sins are his and his righteousness mine, that
 106
there is an intermingling and an exchange, that Christ is a mediator
between me and the Father. For the sins of the whole world were laid upon
Christ, and the righteousness of the Father, that is in Christ, will swallow
up all our sins.
No sins dare and can remain upon Christ. Such faith makes me pure and
acceptable to the Father. Of this faith the pope and our highly educated
leaders know nothing to speak, much less to believe. They teach that man
should do many good works if he is to be acceptable to God and be free
from sin, and that then God imparts to him his grace.
4. However, here the Lord speaks quite differently, and says: “The Holy
Spirit will convict the world in respect of sin, because they believe not on
me.” Unbelief only is mentioned here as sin, and faith is praised as
suppressing and extinguishing the other sins, even the sins in the saints.
Faith is so strong and overpowering that no sin dare put it under any
obligation. Although sins are present in pious and believing persons, they
are not imputed to them, nor shall their sins condemn them. This is Paul’s
meaning when he says in <450801>Romans 8:1: “There is therefore now no
condemnation to them that are in Christ Jesus, who walk not after the
flesh, but after the Spirit.” Their hearts are cleansed by faith, as Peter
writes in <441509>Acts 15:9. Therefore, whatever they do in this faith, in this
assurance is all good, pure and pleasing to God. On the contrary, without
this faith all their doings are sin and destruction, though their good works
may shine and glitter as beautifully as they will, and ever though they raise
the dead. For Paul says: “Whatsoever is not of faith is sin,” <451423>Romans
14:23.
5. What will now become of all the priests, nuns and monks who, wishing
to escape sin, run into cloisters and undertake to do many good works
without this faith? Unbelief is called sin, as I said, but to believe on Christ
— that he takes my sins upon himself, reconciles me to the Father and at
the same time makes me his heir of all that is in heaven and earth — this is
good works. In <430628>John 6:28-29, the Jews asked Christ: “What must we
do, that we may work the works of God?” Jesus answered: “This is the
work of God, that ye believe on him whom he hath sent.” Yea, and should
we preach thus, who will then enter the cloisters or contribute anything for
them? The purses of the monks would then surely become flat, their
kitchens scanty, their cellars empty and neglected. For this reason they will
not allow faith to be preached; nay, they condemn this doctrine and banish
 107
its preachers. Indeed they have already set about it in good earnest. Christ
further says:
“Of righteousness, because I go to the Father.”

II. THE HOLY SPIRIT CONVICTS THE

WORLD OF RIGHTEOUSNESS.

6. Here all the learned come armed, yea, the whole world besides, and tell
us what kind of righteousness this is. Yes, and they shall err. For the world
has never known this righteousness; it does not yet know it, and it does not
wish to know it. Hence, the Lord says here that the Holy Spirit will convict
the world of this righteousness.
7. But what are we to understand here by “the world?” We dare not
understand by it the coarse, outward sins, as adultery, murder, stealing and
theft. There are instituted for such characters the wheels and gallows, with
which the worldly powers, the kings, emperors and princes, have to do.
But we will interpret “the world” as the subtle and secret sins, of which the
Holy Spirit convicts, which the world does not know as sin. Yea, it
pronounces them divine works; it applauds them and will not permit them
to be called sins. How else can unbelief and other secret sins live in the
heart while the heart itself is not conscious of them and knows not that
they are sins? But those who convict the world must, on that account, be
reviled as heretics and be banished from the country, as we see at present.
Therefore, the Holy Spirit must convict the world.
8. The rod, however, by which the world is convicted and punished, is the
divine Word and the holy Gospel, proclaimed by the apostles and
preachers, as God the Father says to his Son in <190209>Psalm 2:9: “Thou shalt
break them with a rod of iron; thou shalt dash them in pieces like a potter’s
vessel.” That is, you shall humble them with the holy Gospel. But the
world resents such conviction and punishment; yet it punishes severely, and
even more severely than the Holy Spirit does. The Holy Spirit takes rods,
but the world uses swords and fire. Isaiah also speaks in like terms of
Christ our Lord in <231104>Isaiah 11:4: “He shall smite the earth with the rod of
his mouth; and with the breath of his lips shall he slay the wicked.”
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9. What is now the righteousness the Lord means here? Some say
righteousness is a virtue that gives to every person his own. Although this
is a fine definition, yet it is misleading, in that we do not know how we are
indebted to every one, to God and to man. This God desires and demands
of us. Therefore, his righteousness is nothing more than the faith and grace
of God, by which God makes us pious and righteous. Such righteousness
we must have and thus be righteous, if we are to be found righteous and
unblamable before God, and not only before man. For the smallest letter or
tittle of the Law shall not fail, but all will be fulfilled.
10. Noah was found to be such a righteous man. It is written of him in
<010608>
Genesis 6:8-9: “Noah was a righteous man, and blameless in his
generation; he walked with God. Therefore he found favor in the eyes of
Jehovah.” It is also written of Job, in <180101>Job 1:1, that he was a perfect and
upright man, one that feared God and turned away from evil. But that is
done only by faith, when one believes that God has strangled and
swallowed up one’s sins in his righteousness. For this righteousness is
nothing but to believe that Christ is seated at the right hand of the Father;
that he is equal with God, possessing equal power; that he has become
Lord by virtue of his passion, by which he has ascended to the Father,
reconciled us with God and is there as our mediator. This is what the
prophet means in <19B001>Psalm 110:1. “Jehovah saith unto my Lord, sit
thou at my right hand, until I make thine enemies thy footstool.” Therefore,
St. Paul calls Christ now a mediator, <540205>1 Timothy 2:5; <580806>Hebrews 8:6;
then a throne of grace, <450325>Romans 3:25; a propitiation, <620202>1 John 2:2, and
other like names. God requires this honor from us and faith demands it that
we possess him as our Lord and Savior; and this glory he will not concede
to any one else, as he says through the prophet: “My glory will I not give
to another,” <234208>Isaiah 42:8.
11. His way to the Father is his glory. For “to go” means to die, and to
pass through death to the Father and enter upon another existence. He
glories in his future course when he says: “I go unto the Father.”
Therefore, here righteousness is nothing more than traveling by faith the
road through death unto the Father. This faith makes us righteous before
God, this faith by which we believe that he delivered us from sin, death,
Satan and hell, through his passion, and that thereby God, the Father, is
reconciled and our sins are blotted out by his blood. This is also the reason
that he mentions his going, when he says, in respect of righteousness, not
that he is with the Father, but that he goes to the Father. In this going, sin
 109
is swallowed up in righteousness and Christ passes cheerfully through
death, so that no one is even aware of it. Therefore it follows:
“And ye behold me no more.”
12. The nature and art of faith are here set forth: Faith neither feels nor
gropes, nor do the things connected with it require a science; but it bestirs
itself cheerfully to believe the things it neither feels nor ‘can measure with
all its powers inwardly or outwardly. Paul says in <450824>Romans 8:24: “Who
hopeth for that which he seeth?” Therefore, the Lord aptly says: “And ye
behold me no more.” As if he would say that this way of good works
which he is traveling, will not be seen nor grasped by the senses, but it
must be believed. Now follows the third and last part of our Gospel.

III. THE HOLY SPIRIT CONVICTS THE WORLD OF

JUDGMENT, OR THE CROSS.

“Of judgment, because the prince of this world is judged.”

13. The prince of this world is Satan, and his members include all
unbelieving and godless persons, all flesh with all its powers is condemned
by these words, and what the world praises is condemned by God,
including both the godly and the ungodly, believers and unbelievers, friends
and enemies, as St. Peter cites in his first Epistle (<600417>1 Peter 4:17), when
he says: “For the time is come for judgment to begin at the house of God,”
that is, with the elect, in whom God dwells. The righteous, while they live
here, have flesh and blood, in which sin is rooted. To suppress this sin God
will lead them into great misery and anxiety, poverty, persecution and all
kinds of danger (as Paul writes to the <450718>Romans 7:18ff; 8:4; and to the
Corinthians) until the flesh becomes completely subject to the Spirit.
14. That, however, does not take place until death, when the flesh is
completely turned to ashes. We must be in all points like Christ. Since he
was here despised, mocked and tried, so that, as the prophet Isaiah
(<235303>Isaiah 53:3) says, he was esteemed and held as one stricken and
smitten of God, the most despised and unworthy, full of grief and sorrow.
His disciples must also go through the same experiences. Everyone should
carefully consider this. It is so decreed, as Christ himself before declared to
his disciples, saying: “Remember the word that I said unto you, A servant
 110
is not greater than his lord. If they persecuted me they will also persecute
you.” <431520>John 15:20. Hence Paul says in very plain words in <550312>2 Timothy
3:12: “All that would live godly in Christ Jesus shall suffer persecution.”
15. Therefore, St. Peter carefully discriminates and says: “If judgment
begin first at us, what shall be the end of them that obey not the Gospel of
God? And if the righteous is scarcely saved, where shall the ungodly and
sinner appear?” <600417>1 Peter 4:17-18. This discrimination is between the
sufferings of the godly and of the wicked. Godly and believing persons
know their sins; they bear all their punishment patiently, and are resigned
to God’s judgment without the least murmur; therefore, they are punished
only bodily, and here in time, and their pain and suffering have an end.
Unbelievers, however, since they are not conscious of their sins and
transgressions, can not bear God’s punishment patiently, but they resent it
and wish their life and works to go unpunished, yea, uncensored. Hence,
their punishment and suffering are in body and soul, here in time, and last
forever beyond this life. The Lord says here, “The prince of this world is
already judged.” As if he were to say, All that the world and humanity in
the world discover, praise and condemn, amounts to nothing; and whatever
God judges the world cannot suffer nor bear, but rejects, repudiates and
condemns.
16. Thus, three thoughts have been presented to us in this Gospel: Sin,
righteousness and, finally, the cross and persecution. We shall be freed
from sin through faith. If we believe that Christ made satisfaction for our
sins and that his satisfaction is ours, that is then the righteousness. When
we are free from sin, and are just and pious, then the world, Satan and the
flesh will arise and contend and battle against us. Then come persecution
and the cross. This we wish to have set forth in brief at present from this
Gospel. May God grant his grace that we learn it thus, and know how to
govern ourselves by it when we need it.
 111

FOURTH SUNDAY AFTER

EASTER.
THIRD SERMON: <431605>JOHN 16:5-15.
In place of the two foregoing sermons this one was inserted in edition c.
German text: Erlangen Edition, 12:118; Walch Edition, 11:1193; St. Louis
Walch 11:885.

CONTENTS:

CHRIST’S KINGDOM AND THE CONVICTING AND THE

TEACHING OFFICE OF THE HOLY SPIRIT.

I. SERMON ON CHRIST’S KINGDOM AND THE CONVICTING OFFICE OF THE

HOLY SPIRIT.
A. This Sermon of Comfort in General.
1. How and why it is difficult to understand 1.
2. The occasion on which Christ preached this sermon 2.
3. What moved Christ to deliver this sermon 3.
B. Christ’s Kingdom of Which This Comforting Sermon Treats.
1. That this is not a worldly and temporal kingdom 4-5.
2. That this is a spiritual kingdom 5ff.
C. The Convicting Office of the Holy Spirit Treated in This Sermon.
1. Over whom this convicting office extends 5-10.
2. How this convicting office has been active since the beginning of the
world, but especially active since Christ’s ascension 11.
 112
3. The three parts, the Holy Spirit shall execute in his convicting office.
a. in general 12-15. b. In particular.
(a) The first part of the Spirit’s convicting office.

(1) Its nature 16-17.

(2) An objection raised here and its answer 18-24.
(3) How the world is here very finely pictured 25.
(4) How long the Holy Spirit executed this part of his convicting office
25-26.
(b) The second part of this convicting office.

(1) Its sense and import 27.

(2) An objection raised here and its answer 28-31.
(3) How the whole work of redemption is in this second part 32-34.
(4) How all the questions are answered here that the world asks
concern the way to true godliness 35-37.

(5) Another objection and its answer 38ff.

* The difference between a true Christian and one who is pious in the
eyes of the world 39-41.

(6) How a Christian is to use this for his comfort in his trials 42-44.
(7) How it is evident from this that the teaching of the monks is cursed
45.

(8) How this part is a rule and pattern according to which all doctrines
are to he judged 46-50.
(c) The third 1oart of the Spirit’s convicting office.

(1) The connection of this with the two preceding parts 51ff.
(2) Its sense and import 52-55.
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(3) How a prophecy is here given of the attitude of the world to the
preaching of the Gospel 56.

(4) How comfort is here imparted to believers 57-59.

(5) The world’s attitude to this 60.
II. SERMON ON THE TEACHING OFFICE OF THE HOLY SPIRIT.
A. The Ground and Reason of this Sermon 61-63.
B. How this Sermon is to be Rescued from the Papal Perversion of it.
1. The perversion and misrepresentation 64.
2. The rescue.
a. First part 65-66.
b. Second part 67-72.
c. Third part 73-74.
C. Why the Holy Spirit is Here Called the Spirit of Truth 75.
D. The Nature of This Teaching Office of the Holy Spirit. of Which the
Sermon Treats 76-78.

I. SERMON ON CHRIST’S KINGDOM AND THE

CONVICTING OFFICE OF THE HOLY SPIRIT.

A. THIS SERMON OF CONSOLATION IN GENERAL.

1. The meaning of this Gospel we have often heard elsewhere, the only
trouble is, its language is not altogether understood as having the meaning
of things, with which we are familiar. Therefore we will expound it a little,
in order that it may be seen that the same truth lies in these words as is
contained in almost all the Gospels.
2. It is a part of that beautiful discourse, Christ the Lord, delivered after
the last supper he had with the disciples. His special object is to console,
his beloved disciples in view of his departure, because he is now about to
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die and to leave them alone in danger and distress, in the hostility of the
world, in persecution and death for his sake. And so with many words he
announces to them that they would be put under the ban, and they who
killed them would boast that they had offered unto God a service. It was a
grievous and terrible thing for them to hear this, and on account of it they
became very sorrowful, both because they were to lose their dear Lord and
because they were to be left in such misery and distress. Therefore it was
needful to console them against all this, as indeed Christ does throughout
these three Chapters of his last discourse with all diligence and faithfulness.
And the sum of it is this: in view of the loss caused by his departure, he
promises to send the Holy Spirit, who shall comfort and strengthen their
hearts, and then first establish the kingdom of Christ and extend it
throughout the world; and he tells them plainly what is to be the nature of
his kingdom, wherein it is to consist, and what the Holy Spirit shall
accomplish in the world through them.
3. Therefore he says to them first: I know and plainly see, beloved
disciples, that you are in great fear and sorrow on account of what I have
told you, that I am about to go away from you. But this shall be your
comfort: I tell you the truth, it is much better for you, that I go away. My
departure shall bring you abundant joy, for you shall have instead the
comforting of the Holy Spirit, and in addition the power, that he will
accomplish through you what I, now present with you, am not able to do.
For I am required by this mission in the flesh to suffer and die, and so to
make my journey to the Father, and afterwards to send the Holy Spirit,
who will do through you much greater things than can be done now
through me, and who will bestow upon you a great and excellent office and
work, by which my kingdom shall be extended in the world.

B. CHRIST’S KINGDOM OF WHICH THIS SERMON TREATS.

4. So then he first shows them what is to be the nature of his kingdom on
earth, in order to take away from them their old deeply-rooted delusion of
an external worldly dominion and government over the Jewish people and
the world generally in this life. For against this he says plainly enough and
in many words, that he would go away, leave the world, and not be seen
any more. But if he dies and leaves the world he cannot rule and govern
after the manner of the world, externally and visibly, like a king and
emperor on earth. He indicates this still more clearly by announcing to
them in so many words both before and after this text, how they shall fare
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after his departure, namely, that they shall be hated, persecuted, put under
the ban and even killed by their own people; moreover, that they shall weep
and lament and have tribulation in the world, which on the contrary shall be
merry and joyful. All this by no means agrees with the thought that they
should have a worldly kingdom on earth, for which to hope; they must
expect the very contrary. Nevertheless they are to know that he will have
and preserve his kingdom in the world; wherefore he promises the Holy
Spirit.

C. THE CONVICTING OFFICE OF THE HOLY SPIRIT.

5. What kind of a kingdom is it, and how is it governed? This he indicates
in the words: “The Holy Spirit will convict the world.” It is not to be a
government constituted and organized in worldly fashion by human
wisdom, power and might, but a government of the Holy Spirit, or a
spiritual kingdom, in which Christ rules invisibly and not with external,
bodily power, through the Word alone, which the Holy Spirit will preach
and thereby work in the hearts of men. For the Holy Spirit, he says, will
convict the world. That does not mean to coerce with armor and weapons
and worldly power, but to use an oral word or an office of preaching,
called the Word of God, or of the Holy Spirit, sent by Christ. This Word is
to pass through the world and to attack it, so that it can be called a
convicting of the world, not only of a few, of one or two races and
countries, but of both Jews and Gentiles, the learned, the wise and saints,
who in their own government have the most beautiful and laudable
organization.
6. For by “world” he does not mean the humble common folk, the
populace, but that which in the world is best and most excellent, and in
external government blameless; especially those who claim to be holy
above all others, like the Jews, who were called God’s people and had the
law of Moses, of whom Christ said before, that they hate him and his own
without cause, as is written in their law.
7. Herewith Christ bestows upon his apostles power and authority, nay
more, even command over the whole world. It is to be subject to their
preaching and to hear the apostles. Although their office shall be despised
in the world and have no reputation, because they are plain, ordinary
people, and even apart from this they must be hated and oppressed and
must suffer in the world, when with their convictions they run counter to it,
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till he strengthens and comforts them with the assurance that their office
shall nevertheless have power, force and efficacy. Those in the world will
be compelled to hear it and to allow it to have course, unsubverted and
unforbidden, regardless of their raging and storming against it with
persecution, ban and death, and all power and force not only of the world,
but also of the whole kingdom of hell.
8. Therefore, says he, you have good reason not to be terrified and east
down, because I am going away from you bodily. For thereby I will give
you something better than you have had while you were with me, and you
shall accomplish much greater and more glorious things than can now be
done; namely, the Holy Spirit shall effect through you far more gloriously
and mightily what pertains to my kingdom than you now think. Then you
will no longer, as now, seek and aspire to become lords upon earth and to
have great kingdoms under you. For these are transitory things, which God
does not care for, and which have always produced more rogues than good
men. But he will set you in a government, where you shall judge all men’s
consciences; and what is highest in the world, namely its wisdom and
holiness, shall be subject to you. You shall pronounce judgment upon it,
convict and condemn, and nobody will be able to escape sin, death and
hell, nor get to heaven, who does not hear and obey your word.
9. He shall also give you such comfort and courage, that you shall no
longer be filled with terror and deadly fear, as now, at the world’s
threatening, fury and raging against your preaching; but you shall boldly go
forward and convict regardless of what the world and the devil can do to
prevent it by persecution, murder and all the violence of hell.
10. This is the province of the work, which the Holy Spirit is to begin in
the kingdom of Christ. It is the teaching office of the apostles, which is to
be of such a character that it must convict the world, as it finds it outside
of Christ, and nobody is to be excepted, great, small, learned, wise, holy, of
high or low condition, etc. This means in short, to bear the world’s anger
and to begin strife, and to be struck in the mouth for it. For the world,
which rules on earth, will not and cannot endure its course to be
disapproved; therefore persecution must arise, and one party must yield to
the other, the weakest to the stronger. But, as the office of the apostles is
to be only a teaching office, it cannot use worldly power and the world
retains its external kingdom and power against the apostles. But, on the
other hand, the apostles’ office of conviction of the world shall likewise not
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be suppressed, because it is the office and work of the Holy Spirit, but shall
overcome all and triumph; as Christ promised to them: “I will give you a
mouth and wisdom, which all your adversaries shall not be able to
withstand.” <422115>Luke 21:15.
11. The Holy Spirit indeed convicted the world by preaching before from
the beginning (for Christ ever rules, and is the same Christ “yesterday and
today, and for ever,” <581308>Hebrews 13:8) through the holy fathers, Adam,
Noah, Abraham, Moses, Elijah, Elisha, and John the Baptist, and this
conviction was upheld by divine power. But now the true beginning is to
be made, and Christ will institute a public conviction, which is to be
extended not only over the Jewish people, but over the whole world until
the last day. This is to be much more efficacious and shall prevail, and
hearts shall be pierced and wounded by it, even as is said in <440237>Acts 2:37
of the first sermon of St. Peter on the day of Pentecost, that they were
pricked in their heart by the preaching of the apostles, and so were
enlightened and converted from their blindness. But if they will not accept
this preaching, it shall be efficacious to their condemnation, and they shall
stumble, fall and plunge into eternal ruin. So it shall prove a power unto
life and salvation to believers, and a preaching and power unto death to
others, as St. Paul says in <470216>2 Corinthians 2:16.
12. However, in respect of what shall the Holy Spirit convict, and
concerning what shall he teach? This he tells us plainly in the words:
“And he, when he is come, will convict the world in respect of sin,
and of righteousness, and of judgment.”
13. This certainly means biting off a good deal and assuming a big load: the
poor beggars, the apostles, are to interfere in the world in this way and to
reprove and convict everything it does. They must needs have strong backs
and a good reserved force. For he shows here that this convicting is to be
no farce, nor is it to be in respect of small, trifling matters, nor even of
sovereignty, countries and property, but in respect of the highest thing, by
which the world’s government exists, namely, the reputation of wisdom,
righteousness, and its judgment or convicting, especially in the high
matters, which concern the service of God and what is good in the sight of
God.
14. For as to the earthly government of property and wealth, this does not
concern the Holy Spirit and Christ. In regard to that he allows the world’s
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wisdom, law and order to stand as they are; for in this sphere it is
commanded to the world to rule and to judge what is praiseworthy and
what is punishable. Likewise he does not convict the offices and different
classes in the world, which are God’s creation and order. But for this he
convicts the world, that is, the people, who in their own government rule
excellently, because with their reason and wisdom they also seek to
interfere in God’s affairs and government, and presume to decide and
judge, how God shall be served, and imagine that whatever they assert,
must also be right and acceptable in the sight of God.
15. This is what the conviction of the Holy Spirit is directed against. It
breaks in not piecemeal on certain works and actions, but reduces to
nothing and condemns everything that reason and worldly wisdom
propose. In short, he convicts and censures them in and for the very things
they do not wish to be convicted in, but rather praised and lauded, as
teaching and doing well and right.
He puts them to sin and shame with all their glory and openly charges them
with knowing nothing of these things nor being able to teach how sin is to
be known and gotten rid of, righteousness is to be attained and wrong is to
be permitted. How much good is left now, when all this is laid low
completely as by. a thunderbolt? He himself explains the three particulars,
and shows what each means and how each is to be preached. First he says:
“Of Sin, because they believe not on me.”
16. The world itself must confess that it understands none of the things,
which Christ here says of these three thoughts. For whoever heard this
before among the wise and learned of the earth, or by what understanding
was it produced, and in what books is it written that sin is not to believe on
this Jesus of Nazareth? ‘Does not Moses himself and all the world call that
sin, which is done contrary to the law, by commission or omission, by word
or deed or even by thought? Well, the child is named, and the article
concluded and fixed by the Holy Spirit, that this is the sin of the world that
it does not believe on Christ. Not that there is no sin against the law
besides this; but that this is the real chief sin, which condemns the whole
world even if it could be charged with no other sin.
17. Thus this preaching of conviction is now to begin, if people are to be
brought to right knowledge and to salvation. And the first thing shall be
this: it makes all men, learned, high and wise, sinners; and sinners for this
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reason, because they do not believe on Christ. Hence God’s wrath is
declared, and the judgment of condemnation and eternal death (for this is
what convicting in respect of sin means) is pronounced upon those who in
the sight of the world are irreproachable, who even strive with earnestness
to live according to the law and the ten commandments. Such were Paul
before his conversion, and Nicodemus at first, and many others of like
character among the Jews, to whom St. Paul also bears witness that they
had a zeal for God, and followed after righteousness, but did not attain to
righteousness (<450931>Romans 9:31). So then this word “sin” briefly
comprehends all life and conduct without and apart from faith in Christ.
18. Here you will say: How is this? Is it sin to live according to the ten
commandments obediently, honorably and chastely, not to kill, not to break
the marriage tie, not to steal, not to lie and deceive? Answer: Surely not.
But that is not enough, and the ten commandments are not kept, if only
they are not violated externally by works. For God’s law demands not
merely outward form and appearance, but goes to the heart and demands
its perfect obedience. Therefore it also judges man not only by his outward
walk and conduct, but by the depths of his heart. But the world does not
understand and regard this; for it recognizes only public external sins, such
as murder, adultery, robbery and what the jurists call and punish as sin. But
it neither knows nor sees the true offenses and their root, such as contempt
of God, inborn inward impurity of the heart, and disobedience to God’s
will: which things nevertheless are and remain in all men, who are not
sanctified by Christ. For everybody, however pious he may be, if he will
only confess it, finds in himself, what true saints earnestly lament, that even
if he would gladly keep God’s law, his flesh and blood, that is, his whole
nature, including his heart and all his members, resist it; as St. Paul says in
<450723>
Romans 7:23: “I see a different law in my members, warring against the
law of my mind, and bringing me into captivity under the law of sin which
is in my members.” Much more is this true of those, who are without grace
and the Holy Spirit, who live irreproachably outwardly, solely from the fear
of punishment or on account of reputation and vain honor; but still would
prefer to do the contrary, if they did not fear hell or disgrace and
punishment. For the heart is ever hostile to the law and resists it with
inward disobedience.
19. Now because this is the case, that no man fulfils the commandments of
God and can be without sin before God, and therefore all men are under
the wrath of God and sentenced to eternal condemnation by the law: God
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has found a remedy for this evil, and he resolved to send his Son into the
world, in order that he might become a sacrifice for us and make
satisfaction for our sins by the shedding of his blood and his death, and
take away from us the wrath of God, which no creature could reconcile,
and bring forgiveness of sins and moreover bestow upon us the Holy Spirit,
so that we might obtain and receive all this, begin to become new men, and
come out of sin and death to righteousness and eternal life.
20. This he has now done and has commanded to preach it through the
Gospel, and he demands of all men (as we heard in the Easter
sermons)repentance, that is, true knowledge of sin and earnest dread of
God’s wrath, and faith, that in such repentance God will for the sake of his
Son forgive their sins. He that believes this preaching, has by this faith
forgiveness of sins and is in the grace of God: and although he has not
satisfied the law, still the remaining sin is not imputed to him, but is
included in the forgiveness. Together with this faith the Holy Spirit is also
given, so that he acquires love and delight to do the good and to resist sin.
Therefore he is no longer condemned by the laws as a sinner, although he
has not fulfilled it in every respect; but he is accepted by God through
grace and forgiveness, and regarded as if he had no sins.
21. But on the other hand, he who has not faith, cannot be rid of sin nor
escape the wrath of God. For he has no forgiveness and abides under
condemnation, even if he is very zealous to live according to the law; for
he cannot fulfill it. Besides, he does not accept Christ, who brings
forgiveness and bestows upon believers his own fulfillment, and also gives
power to begin to keep the law from the heart.
22. Therefore, whereinsoever this preaching is not accepted, there sin and
condemnation must remain. Indeed, this unbelief then becomes the chief
sin. For if faith in Christ were present, all sins would be forgiven; but now
since they will not accept this Savior by faith, they are justly condemned in
their sins. And it avails them nothing, that they do many works of the law
and outward divine services, and judge according to reason, that, as they
sinned by works, they will pay by works, that is to say, put away sin and
merit God’s favor. For in so doing they simply undertake to blot out sin by
sin, indeed, to atone for great sins by little ones, or to do great sins in order
to lay aside others. For in addition to the fact that they continue in
disobedience and sins against God’s commandments, and are so blind that
they neither see nor regard it, but without repentance and fear of God’s
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wrath have the presumption and pride to expect to please God by their
own works and merits: above all this they proceed not only to despise this
preaching of Christ, which admonishes to repentance and faith, but even to
persecute it. This alone would be enough to bring eternal wrath and
condemnation upon them, even if they had no other sins and fulfilled the
whole law.
23. Therefore the Holy Spirit rightly and justly convicts, as sinful and
condemned, all who have not faith in Christ. For where this is wanting,
other sins in abundance must follow: God is despised and hated, and the
entire first table is treated with disobedience. For if one does not know
God in Christ, he cannot trust him for any good thing, nor call upon him
from the heart, nor know his word; but he is entangled in the devil’s lies,
persecutes and blasphemes true doctrines, and continues in obstinacy and
hardening, even to the degree of slandering the Holy Spirit. In consequence
of this he also disobeys the other commandments in his life ,and station, so
that he does to nobody what he ought to do, and has in his heart no true
love, kindness, gentleness, patience, no delight in chastity, righteousness,
faithfulness and truth; but practices the contrary, except where he has
reason to fear disgrace or punishment.
24. Lo, how the dragon’s-tail of the devil and all hell must follow unbelief!
The reason is, that he who does not believe in Christ, has already turned
away from God and quite separated himself from him. Therefore he cannot
have the Holy Spirit, nor originate good thoughts, nor have a true, hearty
pleasure in living according to God’s will; notwithstanding he may
outwardly assume a different appearance, like a hypocrite, and act so as
not to be rebuked or chastised. Just like a bad, ill-behaved servant, who is
inimical to his master, and does what he hates to do, only because he is
compelled, and as opportunity arises, does evil. Such are the beautiful,
precious fruits, produced by this fountain and stem, if Christ is not
accepted and heard as the Savior, presented to us by God in order to blot
out our sin and to take from us God’s wrath.
25. Hence you see pictured here what the world is, nothing but a great
company of wicked, stubborn people, who will not believe Christ, but
despise God’s Word, praise and accept the seduction of the devil, and
defiantly run counter to all of God’s commandments. They receive all the
favors and benefits of God only to repay him with ingratitude and
blasphemy. And yet in all this they are unwilling to be convicted or
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reproved, but wish to be called excellent, pious and saintly people. Such
were the Jews, who crucified Christ and persecuted his apostles, and yet
wished to claim the glory of having done God great service. Therefore the
Holy Spirit must resist this and strive with the world and ever exercise his
office of conviction with divine power and might until the last day.
26. For he has not begun to convict with the intention of ceasing and
allowing his mouth to be closed. On the contrary he must continue his
work of conviction in the devil’s kingdom, because there is nothing good in
it, and he must drive it altogether under God’s wrath and condemnation, in
spite of the rage and fury of the devil, if perhaps by this conviction some be
brought to repentance and faith, which indeed is the object of this
preaching. But the others, who will not be convicted, must at least be
convinced and condemned by this preaching. For all flesh and blood must
be convicted, either for salvation or for condemnation, and the sentence,
which Christ commanded to be preached to all creatures, must stand: “He
that believeth shall be saved; but he that disbelieveth shall be condemned.”
Let this be enough of the first point in the preaching of the Holy Spirit. The
second is this:
“Of righteousness, because I go to the Father,
and ye behold me no more.”
27. Not only is the world convicted because it has sin, but also because it
does not know how to become pious and what righteousness or piety is.
But he is not speaking here of the righteousness, which philosophers and
jurists discuss, which consists in observing civil or imperial laws and in
doing what reason teaches; but of the righteousness, which is valid before
God or which he regards as righteousness. Now what kind of
righteousness is this, or wherein does it consist? This is it, says he, that “I
go to the Father, and ye behold me no more.” This is strange and to the
world ridiculous language. If the first particular was unusual and obscure,
that this is the world’s sin, that it does not believe on him; then this is far
more strange and incomprehensible, that this alone is righteousness, that he
goes to the Father and is seen no more.
28. What shall the whole world say to this? They are all striving after
righteousness and claiming to be pious before God, Jewish, Turkish and
papistic saints, who stumble at this as an offensive, nay, foolish doctrine,
just as if all good works, devotions, pious intentions, fine obedience, severe
and strict life on the part of so many men are to be nothing before God?
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And why does he give such an odd and absurd definition, that being pious
before God consists in this that he goes to the Father and yet is not seen?
How does it fit together, being righteous by what one cannot see nor feel?
29. Well, you learn here, that he concludes emphatically and vigorously,
that alone is righteousness which he calls righteousness, and the world is
convicted by it, because it does not possess it. It is as if he said: Of what
use is it, for you to dispute much about good works, holy living and what
you think is the way to righteousness? If you do not have this, that I go to
the Father, it is all nothing and worth nothing before God. Even if you
should seek and strive, think and study to death, and pursue after
righteousness with all-your powers, you will never think it out or attain to
it. Another righteousness is necessary, different from what you understand
and propose, where one is to take up the law, and be obedient to it and live
according to it. Something far and high above all that is necessary, where
there is no law, or commandment, or human work and life, but only what I
do, namely, that “I go to the Father” etc.
30. How now does it come to pass? Answer: In the first part of this
discourse we heard that all men are convicted in respect of sin. From this it
follows, as has been explained, that nobody fulfils the law or the ten
commandments. For if anybody fulfilled them, he would certainly not be
convicted as a sinner, but by this obedience and fulfillment of the law he
would be righteous, as St. Paul says in <480321>Galatians 3:21-22: “If there had
been a law given which could make alive, verily righteousness would have
been by the law. But the scripture shut up all things under sin.” Since no
man can fulfill the law, we have no righteousness from the law of and in
ourselves, with which we can stand before God against his wrath and
judgment. But, if we are to come to God, we must have the righteousness
of another, which God regards and accepts.
31. For the conviction in respect of sin extends over all human life on
earth. Even saints and Christians must still suffer this conviction to pass
upon their best life and work, and confess that they have sin, which would
be wrong and worthy of condemnation, if it should be judged according to
God’s commandment and before his tribunal; as also the prophet David,
saintly and full of good works as he was, prays and confesses: “Enter not
into judgment with thy servant; for in thy sight no man living is righteous,
<19E302>Psalm 143:2; and St. Paul (<460404>1 Corinthians 4:4): “I know
nothing against myself; yet I am not hereby justified.” But that they are not
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condemned like the others, is due alone to this difference: they accept this
conviction, confess and lament that they have sin, and believe on Christ and
seek forgiveness of sins through him. In this way they have the
righteousness of another, which is entirely the work, power and merit of
Christ the Lord. He calls it: “Going to the Father.”
32. For these words: “because I go to the Father,” embraces the whole
work of our redemption and salvation, for which God’s Son was sent from
heaven, and which he performed for us and still performs until the end;
namely, his passion, death and resurrection, and his whole reign in the
church. For this going to the Father signifies nothing else than that he
offers himself as a sacrifice by the shedding of his blood and his death in
order to pay for sin; that afterwards he triumphs in his resurrection and
brings into subjection to himself sin, death and hell, and seats himself alive
at the right hand of the Father, where he reigns invisibly over all things in
heaven and earth, and gathers and extends his church by the preaching of
the Gospel; and that he intercedes for those, who believe, with the Father
as an eternal mediator and high priest, because they still have weaknesses
and sins remaining in them, and gives the power, and strength of the Holy
Spirit to overcome sin, the devil and death.
33. Lo, this now is the righteousness of Christians before God, that Christ
goes to the Father, that is, suffers, and rises for us, and thereby reconciles
us to the Father, so that for his sake we have forgiveness of sin and grace.
It is not at all by our work or merit, but solely by his going, which he does
for our sake. This is the righteousness of another, for which we have done
nothing and have merited nothing, and are unable to merit anything, freely
given and appropriated to us to be our righteousness, whereby we please
God and are his dear children and heirs.
34. But that this freely bestowed righteousness is in us, and that we can
comfort ourselves with it as our treasure and chief possession, comes by
faith alone. For it must be received and accepted by us. Now it cannot be
apprehended otherwise than with the heart, which clings to the departure
of Christ and firmly believes that for his sake it has forgiveness and
redemption from sin and death. For this righteousness is not an external
thing, which can be effected by human works, ordinances or exercises; but
a lofty, hidden treasure, not to be seen with eyes nor comprehended by our
senses: as he himself says: “Ye behold me no more.” It must simply be
believed.
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35. Here now is abolished and cut off at one stroke all that the world is
seeking, disputing and inquiring about without end, namely, how a man
may become pious before God. Everybody says something different; one
teaches this, another that; and yet none has ever arrived at it, although they
may have heard, learned and practiced every doctrine of the law and good
works. One ought justly to ask this master Christ also and to be glad to
hear what he says; as indeed everybody would wish to do, if this preaching
were not at hand, and would gladly run to the ends of the earth for it. But,
of course, everybody hopes that he will say something to the point, what
should be done and something higher and better than all others have
taught.
36. But what does he say? Not a word about our doing and living: on the
contrary he says, that all this is not the righteousness, which is valid before
God. But if you wish to become pious and righteous before God,
something else is necessary, something that neither you nor any man is and
can do, namely this: “I go to the Father.” In other words, nobody will
become righteous before God except by and on account of this, that I die
and rise again. My departure alone is the cause, why God graciously
accepts a man and counts him righteous, if he clings to Christ in faith.
37. Therefore these words are to be carefully noted, in which Christ proves
himself such an adventurous man in speaking against the understanding and
ideas of all men, especially, of the wise and saintly, who all, if the
discussion be concerning what it is to be pious and righteous, know
nothing else to speak of than what they call justitiam formaleto, that is,
such virtue as is in us or as we ourselves do, that is to say, our work and
obedience.
38. Again you say: What about the doctrine of good works? Shall this
amount to nothing, or is it not a beautiful, praiseworthy thing, when a man
endeavors to keep the commandments, and is obedient, chaste, honorable
and truthful? Answer: Yes, surely; all this is to be done; it is also a good
doctrine and life, provided it is left in the place where it belongs, and the
two doctrines are kept distinct, how a man becomes pious and righteous
before God, and how and to what end he is to do good works. For
although it is necessary to teach the doctrine of good works, at the same
time, nay, even before this also must be carefully taught (so that the
doctrine of the Gospel and of faith be kept pure and unadulterated), that all
our works, however good and holy they may be, are not the treasure and
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merit, by which we become acceptable to God and attain everlasting life.
But it is this alone, that Christ goes to the Father and by his departure
merits this for us, and gives and communicates to us his righteousness,
innocence and merits; and so begins in us a kingdom that we, who believe
in him, are redeemed by his power and Spirit from sin and death, and shall
live with him forever. It must not be a righteousness that continues only
here upon earth and then ceases; but a new righteousness, which endures
forever in the life beyond with God, just as Christ lives and reigns above
forever.
39. For this reason I have often said, that in order to speak and judge
correctly of these matters, a careful distinction must be made between a
good man (what the philosophers call bonum virum) and a Christian. We
also commend being a good man. There is nothing more praiseworthy on
earth, and it is a gift of God just as well as sun and moon, corn and wine,
and all creatures. But things must not be mixed and confused. Let a good
man have his praise before the world, and let it be said: A good man is
doubtless an excellent, precious man on earth, but for that reason he is not
yet a Christian; for he may be a Turk or a heathen, as in ages past some
were very famous. Indeed it cannot be otherwise than, that among so many
wicked people, occasionally a good man should be found. But however
good he may be, with such goodness he is and remains a child of Adam,
that is, an earthly man under sin and death.
40. But when you inquire about a Christian, you must go much higher; for
he is another kind of a man. He is not a child of Adam, and has not father
and mother upon earth; but he is a child of God, an heir and nobleman in
the kingdom of heaven. He is called a Christian because be clings with his
heart to this Savior, who has ascended to the Father, and he believes that
for his sake and through him he has God’s grace, and everlasting salvation
and life. This is neither achieved nor apprehended, attained nor learned by
our life, virtue and work, from which we are called good men on earth; nor
by righteousness according to the law and ten commandments. These, as
has been said, are also necessary, and are found in every Christian; but they
do not attain by far to this chief thing and this righteousness, of which
Christ is speaking here and which he calls righteousness.
41. For, although a man has exercised himself in this during his whole life
much and long, and has done everything that he was able to do;
nevertheless he cannot thereby attain to certainty that God is pleased with
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it and is truly gracious to him. Hence in every such life the heart always
remains uncertain and in doubt. All experienced consciences give evidence
of this, and even the monks bear testimony to it in their books, in which
they teach openly, that one must doubt, for no man can know whether he is
in a state of grace, and it would be presumptuous in a high degree to make
this boast with reference to one’s self.
42. From this it must follow: because a man is in such doubt, he can have
no true confidence in God, nor turn to him and call upon him from his
heart; but he is timid and flees from God, and must at last fall into hatred of
God and despair. For when the real struggle comes and he is to stand
before the judgment, then he feels and sees, that with his life and works he
cannot abide the wrath of God, but with it all must sink into the abyss.
43. If now in such distress we are to be saved from despair and to prevail,
we must have another foundation than our righteousness or that of the law,
namely, this eternal righteousness of Christ, which stands there, where the
devil cannot overthrow it and the judgment of God can bring no charge
against it, that is, at the right hand of the Father. The devil can overthrow
me, whenever he wills, with all my life and works by presenting God’s
judgment and wrath. All this can blow away as the wind blows a little
feather. But when I direct him from myself and my works to the right hand
of the Father, where Christ, my Lord, is seated, who bestows upon me his
righteousness, for which he has gone to the Father, he will not overthrow
him, nay, he will not even dare to attack him.
44. Therefore Christ acts like a faithful, good Savior, when he draws all
this from us and all men to himself alone, and grounds and builds our
righteousness entirely on his departure to the Father. So we can know,
where we are safe against every onset and assault of the devil and the gates
of hell. For if it depended upon us and upon our worthiness, that we had
made sufficient satisfaction and had done enough good works, our heart
never would have rest and finally could not exist.
45. From all this it is manifest what a shameful, cursed doctrine the monks
and the whole papacy have hitherto taught, whereby they have misled the
world. They not only taught no word of Christ and faith, but they even
claimed with impudence, that their monkery is a much higher, nobler and
more perfect life than that of ordinary Christians, which ought to be an
abomination to all Christians to hear. For one may exalt and extol the life
and piety of all men, the chastity of virgins, the discipline and asceticism of
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hermits, the laudable deeds and virtues of great, excellent and pious lords
and rulers, and whatever may be described to pious people, as high as one
pleases; it never can equal a Christian, that is, one who has this Lord,
sitting at the right hand of God, and his righteousness. We will gladly let
that also stand for what it is worth and praise it as a precious gift; but a
Christian is to be extolled as a lord far and high above all that, as one that
has this eternal possession and inheritance in the kingdom of heaven at the
right hand of God with Christ, his brother.
46. He that understands and knows how to distinguish this, can also teach
and judge correctly of all life, and go safely in all matters and guard himself
from error. For he judges and measures everything by this rule and
standard, which Christ teaches here, that the righteousness of a Christian is
not the righteousness that has grown in us, like the other called the
righteousness of the law and of man, but it is a heavenly and divine
righteousness without and above us.
47. Therefore, if anybody comes and tries to make a fool of you, makes
much ado and tells you wonders about great exceptional holiness, and
directs you to live after the example of this or that great saint, in order
thereby to please God and become a Christian, you can say to him: Dear
sir, I grant all that is good and I also would like to be pious, do according
to God’s commandments, and keep myself from sin; but you shall never
persuade me, that in this way I become a Christian or attain to greater and
higher things. They also, who fasted, labored and suffered so much, did not
become Christians by that. For this were to encroach upon my dear Lord
Christ, so that he would have gone away in vain and human work would be
placed on equality with his. But I wish to be called a Christian, as he taught
me and all saints have had to do, if they wished to stand before God,
because I cling to this Savior and, as St. Paul says in <500309>Philippians 3:9:
“Be found in him, not having a righteousness of mine own, even that which
is of the law,” but his, which he gained for me by this departure, by which
he overcame my sin and death, and which he announces and grants to me
through the preaching of the Gospel. When you once have this, then go
and do as many good works as you can; however, do it according to the
commandment of God, for without this and before him you will be able to
do nothing good, because you are still in unbelief, and have and know not
Christ, and therefore are under sin with all that you do; as we have heard in
the first part of this discourse.
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48. Behold, this is speaking according to the manner of Christ and with his
words of righteousness, which he esteems righteousness. It is not an
external human thing upon earth, but something incomprehensible and
invisible in this life. It is not found in us men on earth, nor attained through
men, but a new heavenly righteousness, which he alone has created and
founded by his death and resurrection, and which we must apprehend in
faith, because we do not see it, and which has for its goal an everlasting,
unending life and being, where he rules in a new, heavenly state.
49. For this life will not reach up to it, because it is altogether corrupted by
sin and death, and finally shall be destroyed. Therefore the Son of God
from heaven has founded this kingdom, which is not concerned with
external, worldly affairs and government, as the Jews and the apostles
imagined, nor with the poor, beggarly righteousness of this life. Its purpose
is, on the contrary, to create a new, everlasting righteousness, by which all
nature shall be transformed and renewed, and in it shall be no sin or death
any more, but a purely perfect, divine work and life. This is the work,
which he has begun by going to the Father and in his own person has
already fully accomplished. This kingdom he is evermore promoting in this
life by the preaching of the Gospel and the work of the Holy Spirit in the
hearts of believers until the last day. But in the life to come it shall be lived
and found completely and perfectly in us.
50. This is the meaning, he intends to say, of the words: “I go to the
Father, and ye behold me no more.” I am not speaking of this temporal life
and existence upon earth, which in this corrupt nature cannot be without
sin and death. Therefore there can be no perfect righteousness and life in it.
Nor shall my kingdom consist of this transitory nature. Things must
become different and arrive at the pass, that you behold me no more,
because I reign eternally outside of this bodily, visible existence, and I shall
bring you thither, where purely new and perfect righteousness and eternal
life exist. This kingdom I now begin in Christendom by the preaching and
work of the Holy Spirit.
“Of judgment, because the prince of this world hath been judged.”
51. In the first two thoughts Christ spoke of doctrine and included the
whole sum of the Gospel. First, that all human nature, power, doing and
life are sin and under God’s wraths, because they do not believe in Christ.
Secondly, that we become righteous, that is, we are redeemed from sin and
death, and we please God and have eternal life, solely because Christ goes
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to the Father. Now follows the third, including both how the world
conducts itself towards this preaching, and how contrariwise the Holy
Spirit shall press forward with his preaching.
52. Of this he says, he will convict the world further in respect of
judgment. This is also somewhat strange and obscure language in the ears
of us, who are not accustomed to the Hebrew speech. The word
“judgment” means nothing else than (as we also speak of it) the action and
decision between two parties at variance, which is right or wrong; and it
embraces at once both elements, which must always enter into a
proceeding of judgment, favor and anger, or aid and punishment, on the
one hand, that the innocent party be acquitted and helped to his rights; on
the other, that the guilty be condemned and punished. However, the word
is generally used for the latter element of judgment or the legal sentence,
namely, for condemnation and its consequence or execution.
53. In this sense Christ also uses it here, and he intends to indicate that
when the Holy Spirit shall pursue the two themes of his preaching in the
world and shall convict it in respect of sin and righteousness, the world will
not receive it, nor be willing to be convicted of being in sin and without
righteousness, nor be moved to allow the righteousness of Christ to be
offered to it. But it will set itself against this teaching and convicting of the
Holy Spirit, and condemn and persecute it. It will claim to be right in doing
so and to be obliged not to suffer its wisdom and righteousness, which it
considers divine gifts and service of God, to be reduced to nothing.
Contrariwise the Holy Spirit must continue to convict in respect of this
judgment and also press the sentence of condemnation, and tell the world
that it with its judgment is condemned, together with its prince and head,
the devil.
54. Then arises the conflict and one judgment runs contrary to the other.
For the world also sets up this teaching, not only because it does not
proceed from its wisdom nor from the great, distinguished men of the
world, but also because it is preached by poor, lowly people. It opens its
mouth wide against it, and says: Why, what more is it than that some
vagabond beggars wish to oppose established authority and by everybody,
aye, was instituted by God himself? So it condemns, interdicts and curses
both the doctrine and the preachers. Moreover it proceeds to shut up their
mouths by threats of its power, resorts to severity and the sword, and will
absolutely have its error and idolatry unassisted and unreproved, nay,
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preserved and defended against God and Christ as wisdom and holiness,
and the preaching of the Gospel uprooted and exterminated.
55. But Christ says on the contrary, that the Holy Spirit shall retain the
superior judgment and prevail with his convicting of this sentence of the
world until the last day. But in consequence of this, Christians get into
straits between door and hinge, and the cross and persecution begins. For,
because the kingdom of Christ, as we have heard, is not of this world, but
spiritual and at present invisible on earth, the power and might, which the
world has upon earth, are directed against the church with condemning,
persecuting, harassing, torturing, killing and murdering by sword, fire,
water and every means. The world is also incited and strengthened by the
bitter, fierce anger and hatred of the devil against Christ, who desires and
seeks to blot out and exterminate the church. And so to the eyes of the
world and also of Christians it looks as if, in consequence of this
persecution, cruelty and murder, practiced on the Christians who confess
and maintain this preaching of the Holy Spirit, the church would altogether
perish.
56. In this part of discourse then Christ first prophesies, how this preaching
shall be received by the world and what would happen to the apostles on
account of it; namely, in the first place the world shall despise them,
because they come along without any public authority and command from
it and introduce a new doctrine in opposition to the regular government,
priesthood and teaching office, instituted by God, and convict and reprove
all it maintains as of no validity before God; in the next place, because they
wish to continue and not to cease their preaching, the world will proceed
and issue judgment against them and also execute it, as against people,
who are neither sent by God nor preach God’s word, but are the emissaries
of the devil, and who, having been proved and declared to be blasphemers
of God, disobedient and rebellious to God’s law, God’s people and God’s
service, are guilty of death and not worthy to live. So the Jews cried out
against St. Paul (<442222>Acts 22:22): “It is not fit that he should live,” and they
assign the reason (<442128>Acts 21:28): “This is the man that teacheth all men
everywhere against the people, and the law, and this place.”
57. Secondly, Christ gives comfort against this hatred of judgment and
persecution of the world. They are to know that he will nevertheless
maintain his preaching and preserve his church against the anger and rage
of the world by his divine power and strength. The devil and his kingdom
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shall be subdued by him and compelled to yield and not be able to execute
against his church what in his fierce, mad wrath and hate he would like to
do. Therefore, although Christians on account of this preaching must be
exposed to the devil and the world, this word shall nevertheless remain
undestroyed and finally triumph and hold the field, and make manifest to all
the world its unjust judgment against the Gospel. In the end they shall be
made to feel ashamed of themselves and to acknowledge of themselves,
that they condemned and persecuted the Gospel unfairly and with injustice;
just as the judges of Christ, aye, even his betrayer, in his passion had to
bear witness to his innocence. The reason, he says, is this: this king Christ
by going to the Father has overcome both the world and the devil; and now
he causes this to be pro. claimed that he is the Lord of all and has power
and might to condemn and to punish, with everlasting hell fire, everything
that opposes him, including the devil and his angels.
58. This is what he says, that this conviction shall continue against the
world that persecutes the Gospel, and finally prevail over it, so that its
judgment and condemnation shall be overpowered, and in turn be
condemned and put to shame; and not only the world, but also its God, the
devil, who incites the world against Christ. For he is, says he, already
judged, and the sentence of condemnation has already been pronounced
upon him, and the only thing still wanting is its execution, that the
punishment be inflicted upon him in eternal hell fire: just like a thief or
murderer, sentenced by the judge, upon whom the wrath and judgment of
blood has already passed and who has been given over to death, so that he
only flees to be led away and to receive his due.
59. So here this judgment proceeds by power and might of the Lord Christ,
sitting at the right hand of the Father; and this judgment is publicly
proclaimed by the office of preaching, that the prince of the world with all
his adherents is already finally under condemnation, and shall accomplish
nothing against Christ. He must let him remain the Lord, under whose feet
he shall eternally lie and suffer his head to be trodden down. And Christ
causes this to be preached in all the world, that whoever will not believe on
the Lord, shall be condemned with the devil, however high, mighty, learned
or holy he may be, regardless of how he dares to condemn this doctrine or
to suppress and extirpate it, be his name Roman or Turkish emperor, king
and lord over all.
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60. If now meanwhile the world goes its way and despises this judgment,
which is already pronounced upon the devil and all his members, and
makes a jest of it, because it does not see it come to pass visibly, just as it
also condemns the first and second part of this preaching. Christ
nevertheless ever proceeds and cheerfully allows himself to be despised.
But at the same time he also shows the devil and the world that he is the
Lord, who can break and restrain the wrath and raging of the devil, and
hurl down his enemies, as Psalm 110, I says of him, until he makes his
enemies his footstool. For the ax is already laid at the tree, and already
chains and bonds are thrown upon him, as <610204>2 Peter 2:4, says, with which
the devil is bound unto everlasting darkness in the fire of hell. Nobody shall
believe this except the Christians, who take their Lord’s Word for truth and
know his power and kingdom; the others shall have no other reward than
what they seek with their lord, the devil. Plunged into the abyss of hell in
everlasting darkness, they must be overthrown and perish on account of
their raging against Christ. This is the first division of this Gospel of the
kingdom of Christ and the preaching of the Holy Spirit in the world. Now
follows:

II. SERMON ON THE TEACHING OFFICE

OF THE HOLY SPIRIT.

“I have yet many things to say unto you, but ye cannot bear them
now. Howbeit when he, the Spirit of truth, is come, he shall guide
you into all the truth.”
61. This part: also belongs to the promise of the Holy Spirit and his office
in the church. But he breaks off here, what he had begun to say of the
doctrine and had summarily comprehended in few words concerning what
the Holy Spirit shall preach; and he directs them to the truth, that the Holy
Spirit himself shall come and teach them these things, so that they shall
well understand them and experience them in their work. For it is not yet
time, he will say, to speak much of the doctrine, because he is about to
pronounce his farewell and to comfort them in view of his departure.
Moreover, even if he should speak of it at great length, they are not yet
prepared to comprehend and understand rightly, how it shall be in his
future kingdom. For they are yet too deeply immersed in the thought and
hope of an external, temporal kingdom and worldly glory, so that they
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cannot adapt themselves and take into their hearts, what he says to them of
his spiritual kingdom and office, which he shall fulfill through the Holy
Spirit. For they are able to think only in this way: If he is to be a king, he
must be present himself, and win the world to himself either with his
preaching and miracles, so that it will voluntarily render him obedience and
accept him as lord, or if it is not willing of its own accord, compel it by
external force and punishment. But if this, which he now says shall happen,
and he goes away from them and is not seen any more, that is, dies, it is no
longer to be hoped that he will be a king and execute such great things.
Therefore they are, and until after his resurrection they remain, quite
bewildered, so that they do not understand what he told them beforehand,
and besides they already feel the misery, sorrow and persecution of the
world, which he here announces to them.
62. This is what he says: “I have yet many things to say unto you, but ye
cannot bear them now.” It is too heavy for you to bear, what has been said
and still is to be said of this; for it is all quite contrary to your thoughts and
hopes. For if you understood it, you would thereby take comfort and be of
a joyful heart; as he also said before: “If ye loved me, ye would have
rejoiced, because I go to the Father.” But now what I tell you for your
comfort about my glorification, ascent to heaven, and the glorious
kingdom, which I will begin through you, only fills you with fear and
sorrow. It is indeed true: “Ye cannot bear them now.” Therefore I must
reserve it, until the time comes, when what I tell you now beforehand, shall
come. He must teach it to you himself, and lead and guide you out of your
present erroneous thoughts and misunderstandings into the truth and right
knowledge.
63. For, he says, his office shall be to glorify me, that is, to declare of me
the revelation and testimony that I, raised out of suffering and death to
glory, seated at the right hand of the Father, am Lord over all, and
announce to all the world, that this was the counsel of the Father.
Therefore the Holy Spirit shall be sent in order that the world may know
this and so be brought to my kingdom. When now this takes place, and I
am taken from you and the Holy Spirit comes, he himself shall doubtless
teach much better than you now think and understand; and in your own
experience shall be found what I have now spoken to you and, if I were to
explain and elucidate it further, would have to speak much more fully. In
this sense he also afterwards concludes this chapter, as we shall hear in the
Gospel for next Sunday, and says: “These things have I spoken unto you in
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dark sayings,” that is, what I have hitherto told you of my passion,
resurrection, and your sufferings and how in the midst of them you shall
ask the Father in my name, all these are now strange, dark and hidden
sayings, which you do not understand. But the time shall come, “when I
shall speak no more to you in dark sayings, but shall tell you plainly of the
Father,” namely, when I have ascended to heaven and shall send to you the
Holy Spirit. Then you shall experience, what now is nothing but dark
sayings to you, as I tell it to you. This is the true, simple meaning of the
text: “I have yet many things to say unto you.”
64. But these words have had to serve our papists and still must serve
them, and allow themselves to be twisted and interpreted, in order to
strengthen their frippery, and to be laid as foundation of what they pretend
and expectorate, that much more must be believed and kept than what the
Gospel and the Scriptures teach, namely, what the fathers and the councils
have said and ordained. For Christ has promised here that the Holy Spirit
shall tell them much more than he has said, and guide them into all the
truth. Just as if the apostles had very well understood, what Christ says to
them here, whereas they themselves prove the contrary by the work of
their unbelief in regard to his passion and resurrection. Or as if this were
ever so easy to understand, that the Holy Spirit was not necessary, whereas
until this day no pope understands anything of it, as I know from
experience. For their art I have also learned; and by their books they give
evidence enough, that they understand nothing of this. Therefore it is
necessary to reply to these fools, in order to break down their tissue of lies.
65. First you hear now that Christ says: “I have yet many things to say unto
you.” Who are these “you”? Or to whom is he speaking? Without doubt
the apostles, to whom he also says: “Ye cannot bear them now;” and “The
Holy Spirit shall guide you into all the truth.” Therefore, unless Christ lied,
this word must have been fulfilled at the time that the Holy Spirit came. He
must have accomplished in them and through them all that the Lord here
says, and have guided them into all the truth. How now will it be inferred
from this that Christ did not tell all to the apostles, nor did the Holy Spirit,
but left much untold, which the councils should teach and determine?
Whereas, according to their claims, the contrary should follow, that the
Holy Spirit has told all to the apostles; and Christ is pressing towards this
conclusion, that he will explain all to the apostles and will introduce into
the world through them, what they have learned from the Holy Spirit. How
then does their juggling agree, that what is to be known, believed and done
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in the church, is only to be told, taught, decided and ordained after the
apostles at the end of the world.
66. Furthermore, if what the councils have taught and decided after the
apostles is to be taken as truth, revealed anew by the Holy Spirit, the
apostles themselves did not come into all the truth, much less they to
whom they preached. And together with them the church would be
deceived by Christ, when he promises them: The Holy Spirit shall guide
you into all the truth.
67. Secondly, Christ says plainly: “I have yet many things to say unto you.”
He does not say: I have many other things to say unto you, and the Holy
Spirit shall teach and explain to you other things than! have told you. This
is their own addition, which they daub on the words of Christ, and so
pervert them, that teaching many things (multa) is to mean teaching other
things (alia). We would wish them well to the word “many,” if only they
had the grace of the Holy Spirit to teach many things; but it is not to be
endured, that under the guise of the word “many” they also wish to
introduce and to have power to teach other things. For they impudently
claim that the church by inspiration of the Holy Spirit appointed and
ordained many things after the apostles, which must be observed; among
others the article of one form in the Sacrament, celibacy of priests, and the
like. This is not teaching more or further, but altogether different things,
aye, contrary things against the clear ordinance and command of Christ,
which they themselves must acknowledge is right. Nevertheless it is to be
heresy and wrong to act contrary to their law according to the command of
Christ; for the church, they say, has ordained differently. If you ask, on
what ground, they answer: “Christ says: “I have yet many things to say
unto you;” indeed, even that which is contrary to his own Word and
command.
68. Truly, that would be a fine church, which could arrogate to itself the
power, as the Antichristian church of the pope does, to teach contrary to
Christ whatever it wished, and to change his ordinances, and then would
prove and confirm it with this saying: “I have yet many things to say unto
you.” Whereas he says distinctly of the Holy Spirit, and so puts limit and
measure upon him, that the Holy Spirit shall glorify Christ and not speak
from himself, but take and proclaim of his own, that is, of that which is the
Word and command of Christ. Therefore the company that teaches
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otherwise, cannot be from the Holy Spirit, nor the church of Christ, but
must be the sect of the hateful devil.
69. For the Christian church and the Holy Spirit himself abide by that
which Christ said and commanded. They may make more of it, that is,
elucidate it in length and in breadth, but they do not make something
different of it. For this saying “many things” consists in discussing one
point in manifold ways and yet always saying one thing. For instance John
the Evangelist wrote many more things than Christ said here; but yet
always holds to the one thing, discussing thoroughly the article of faith on
the person, office and kingdom of Christ, of which also Christ speaks, and
his scope or main point always looks to this Lamb of God. Likewise St.
Paul in the Epistle to the Romans and almost throughout that to the
Galatians treats of and enforces the righteousness of faith.
70. Doubtless this is to preach much and to say more than Christ said in
these few words but yet always one thing and not something different. For
it is the quality of a good preacher, that he is able to take a subject and
briefly comprehend it and sum it up in two or three words, and afterwards,
if there is need, also to elucidate and explain it with sayings and examples
and make out of a flower a whole meadow: just as a goldsmith is able to
bend one piece of silver together solidly into a lump, and again beat it
broad, crooked and curly, and into thin foil; and so it becomes a long or a
short sermon, but always the same and not contradictory. For God’s Word
is to dwell in us richly, says St. Paul (<510316>Colossians 3:16), so that we may
be powerful in the Scriptures and able to prove the right doctrine by them.
The Epistle to the Hebrews does this which for the most part speaks of the
priesthood of Christ, and spins a long sermon out of the saying in the 110th
<190504>
Psalm 5:4: “Thou art a priest forever,” adducing many more sayings,
texts and examples; and yet, viewed as a whole, it amounts to nothing
more than this one point, that Christ is the only eternal priest. This indeed
means that much more is said than David says in the psalm mentioned, but
still nothing different. So since the beginning of Christianity much more has
been taught and preached, through the Holy Spirit, than Christ did, and
more may be taught still every day and expounded most abundantly and in
every manner, as more is revealed to one than another, or as it falls and is
given to one to speak more copiously than another; but still in such a way,
that when it is all finally brought together, it all refers to one Christ. And
how many things can be adduced as illustrations from the whole Bible, aye,
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from all creatures, which all agree with the teaching of the Gospel, none of
which Christ has taught or said, and yet it is the same doctrine!
71. St. Paul also speaks of this when he refers to the gift of prophecy or
the interpretation of the Scriptures, and lays down a measure and rule by
which it is to be governed: “Whether prophecy, let us prophecy”, says he in
<451206>
Romans 12:6, “according to the proportion of our faith,” that is, in
harmony and agreement with the doctrine of faith. For instance, if one
wished to adduce the example of Abraham, who took his son Isaac upon
the mountain to sacrifice him there, but left his servants and the ass below
at the foot of the mountain; this example can be interpreted for and
according to the faith, or against the faith. The Jewish preachers and
teachers did the latter, when they set forth that whoever would allow
himself to be sacrificed and killed in the same manner, he would do the
loftiest work and would immediately ascend to heaven; wherefore kings,
who desired to be distinguished saints, sacrificed and burned to God their
own children alive. Similarly our monkish saints interpret it. If one wishes
to come to God, he must leave servants and beasts below at the foot of the
mountain, that is, put away the five senses and have nothing to do with
outward, worldly affairs, but separated from all this, live in spiritual
contemplation. This can be called interpreting and teaching not in
proportion to and according to the faith, but against it. But you may
interpret it in this way: Whoever wishes to come to God, must rise above
human understanding and thoughts, so that he may have God’s Word, to
learn to know and apprehend God from it, and there offers before him by
faith (if the conscience is to stand before God) the sacrifice, given for us as
a sacrifice by God, Christ, the Son of God, and meanwhile lets the ass with
the servants remain below, that is, what is of our own work and doing. In
this way I have adduced this example. This is the same teaching that the
Gospel contains everywhere, and is not against, but for the faith; although
this also is not the real, sure interpretation of this history.
72. Our papistic asses, swine and simpletons will not regard this, but wish
to persuade us to accept everything that is put forth and taught in the name
of the church or the councils, as if the Holy Spirit taught it, irrespective of
how it agrees and corresponds with the teaching of the Gospel; and all is to
be confirmed by the saying: “I have yet many things to say unto you.” No,
dear fellow, that will not pass, although he has more to say; you cannot for
this reason say whatever you please, or what every monk has dreamed, or
what every bold papist wishes to be observed. This I willingly grant you,
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that you may spread these words of Christ and be a copious preacher, and
out of one word make a thousand, in order that it may become clear, bright
and lucid, and everybody may understand it; but only in such a way that the
one pure, uncorrupted doctrine remains. But if, contrary to this, you bring
up and put forth a new doctrine, for instance, if anybody becomes a monk,
he has a new baptism and becomes as pure as a young child, just baptized
then not the Holy Spirit, but the devil teaches you to speak, and it is not
teaching more, but something quite different from and contradictory to
what Christ says. Therefore a Christian must be prudent in this matter and,
as St. John teaches, be able to prove the spirits according to the Word of
God, and be on his guard, lest he allows himself to be told another
teaching, be it much or little, and led and guided upon another way.
73. Thirdly, he says: “Ye cannot bear them now.” You observe here, that
he is speaking of excellent, great things, which are too difficult for them,
and for this reason alone he is unwilling to say more about them now,
because they are too imperfect and weak. He refers, of course, to the same
things and none other, than he began to speak of, namely, his kingdom,
how it should progress in the world; how he must die the most shameful
death and become a curse, and yet be believed on as the Savior, the Son of
God and the Lord over all. Furthermore, that they should be persecuted
and killed by the world, and nevertheless the Gospel should prosper, and
by it the whole Jewish people, their priesthood, temple, service of God and
all their glory, should fall to the ground. At that time they were able to
understand none of these things, even if he had preached to them for many
years, until they were taught by the Holy Spirit through experience in their
office of preaching.
74. But tell me, in comparison with these things what is all that has been
ordained and appointed later, after the apostles, by councils and popes? Is
that such a difficult thing, that it cannot be understood or endured without
special revelation and power of the Holy Spirit? How this or that order and
monastic rule is to be kept; shall black or gray hoods be worn; on Friday
no meat is to be eaten; only one form of the sacrament is to be used; should
not the apostles have been able to understand and bear such things, which
every unlearned, wicked rascal can well understand and do? Ah, they were
much higher things, which the apostles could not bear, and a higher art
than these good-for-nothing babblers dream of. I certainly think that what
the apostles were not able to understand and bear, that you also will not be
able to understand and bear with the enlightenment of the Holy Spirit. For
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the doctrine of faith is difficult to grasp and is not so easily learned, as
inexperienced spirits dream; namely, that a man must go out of himself, out
of his own life and works, and with his whole mind fasten to that, which he
neither sees nor feels in himself, namely, that Christ goes to the Father. O,
it is a difficult art, to despair thus of one’s self, and to let go whatever one
has of his good or bad life, and to cling to the Word of Christ alone and to
give body and soul for it. What power of reason can search out or teach
this, if the whole world be searched over? Only try it with earnestness and
in the real conflict of conscience, and you will experience it. For the devil
and our own nature, and so many sects and false doctrines fight against it
too hard. Let this be said against the lies and asinine art of the papists, with
which they defile and bedaub this beautiful text, in order to confirm their
lies.
75. But the meaning of this, that Christ calls the Holy Spirit “the Spirit of
truth”, belongs to the explanation of other Gospels, and is elsewhere fully
expounded. But it is said here advisedly, “The Spirit of truth” and, “‘He
shall guide you into all the truth,” that is, into the true, pure doctrine,
which preaches of me and, as he afterwards says, shall glorify me. For he
sees far ahead here, that the spirit of lies, the devil, will stir and put himself
forward even in the church, and set forth his own with great plausibility
and approval; and he would fain say: O, how many sects shall arise, all of
whom shall boast wonderfully of great mind, and yet they will only seduce
people away from Christ and the truth into error and perdition.
76. Therefore he describes the Holy Spirit, and gives to him the true token,
by which he can be known and tested: “He shall glorify me; for he shall
take of mine.” It is he alone, who elucidates Christ, as he has made himself
known through his word; so that it may be known, that whoever teaches
anything different, and yet pretends to be a Christian and adorns himself
with the name, is not of the Spirit of Christ. For he shall teach no other
thing, but adhere to the same teaching of Christ, except that he spreads it
more and makes it clearer and plainer; wherefore he says: “He shall glorify
me.”
77. Furthermore, when he says: “He shall not speak from himself,” he
again distinguishes between the false and the true Spirit. For the others all
come of themselves, and speak from themselves, what they have thought
out. Now he says, this is not the quality of the Holy Spirit, but of the devil.
“When he speaketh a lie, he speaketh of his own: for he is a liar, and the
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father thereof.” <430844>John 8:44. Therefore he wishes to say: If a spirit is
heard, who speaks from himself, he is certainly a liar. But the Holy Spirit
shall not speak from himself; but what he receives from me and as he shall
hear me and the Father speak with each other.
78. This is truly an incisive text for the article of the three persons in the
divine Being, that the Son of God is the Word of the Father in eternity,
whom no one hears speak except the Holy Spirit; and he not only hears,
but also testifies and proclaims it in the world. And in short, it all tends to
this. that it is God’s purpose that the Holy Spirit shall teach and pursue
only the article of Christ, how we become righteous before God for his
sake. Therefore he concludes: “He shall glorify me: for he shalt take of
mine;” that is, he shall indeed say more than I, and speak and explain more
clearly: but he shall take of mine, and speak of me and not of men and their
holiness and works. This is to be his true office and work, by which he
shall be known, and which he shall carry on until this Christ is well known.
When you have learned this, you may seek for another Holy Spirit; but I
hope we shall all remain the disciples of this Master and Teacher until the
last day.
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FIFTH SUNDAY AFTER EASTER

(ROGATE) OR PRAYER SUNDAY.
The first edition of this sermon appeared in pamphlet form under the title:
“A sermon for the fifth Sunday after Easter, John 16, Martin Luther,
Wittenberg, 1525.” At the end are the words: “Printed at Wittenberg by
Hans Weiss, 1525.” Another edition was printed at Augsburg by Ottmar.
German text: Erlangen Edition, 12:155; Walch Edition, 11:1239; St. Louis
Walch, 11:919.
Text: <431623>John 16:23-30. And in that day ye shall ask me no
question. Verily, verily, I say unto you, If ye shall ask anything of
the Father, he will give it you in my name. Hitherto have ye asked
for nothing in my name: ask, and ye shall receive, that your joy
may be made full.
These things have I spoken unto you in dark sayings: the hour
cometh, when I shall no more speak unto you in dark sayings, but
shall tell you plainly of the Father. In that day ye shall ask in my
name: and I say not unto you, that I will pray the Father for you;
for the Father himself loveth you, because ye have loved me, and
have believed that I came forth from the Father. I came out from
the Father, and am come into the world: again, I leave the world,
and go unto the Father. His disciples say, Lo, now speakest thou
plainly, and speakest no dark saying. Now know we that thou
knowest all things, and needest not that any man should ask thee;
by this we believe that thou camest forth from God.

CONTENTS:

A SERMON BY CHRIST ON PRAYER.

* An opinion on the Passion Week of the papists 1.

I. HOW CHRIST IN THIS SERMON TEACHES FIVE REQUISITES FOR TRUE

PRAYER.
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A. Of These Five Requisites In Particular.
1. The first requisite.
a. Its nature 2-3.
b. How is condemned the unbelief of those who are hindered to pray
by their unworthiness 4.
2. The second requisite.
a. Its nature 5.
b. Its benefit and application 6-7.
3. The third requisite 8.
4. The fourth requisite 9.
5. The fifth requisite 10.
B. Of These Five Requisites In General 11.

II. HOW CHRIST CAN HERE SAY THAT HIS DISCIPLES DID NOT PRAY IN
HIS NAME 12.

III. HOW WE ARE TO UNDERSTAND CHRIST’S SAYING HERE THAT HE

SPAKE UNTO THEM IN PARABLES 13-14.

IV. HOW CHRIST ANNOUNCES IN THIS SERMON THAT THE TIME WILL
COME WHEN THE DISCIPLES’ PRAYERS SHALL BE PLEASING TO GOD 15.

V. HOW CHRIST CAN SAY IN THIS SERMON THAT HE WILL NO LONGER

PRAY FOR HIS DISCIPLES 16-17.
* What it means to believe in Christ 18.

VI. THE CONDUCT OF THE DISCIPLES UPON HEARING THIS SERMON 19-
20.
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SUMMARY OF THIS GOSPEL:

1. In this Gospel we have a promise and Christ does not only promise, but
he even swears that our prayers shall be heard; but through himself as
mediator and high priest.
2. We should pray that we may have peace through faith, which St. Paul
says, is a true and perfect peace.
3. When Christ says: “These things have I spoken unto you in parables
(dark sayings), it is as much as to say, hitherto you have been unable to
understand my Word, it all appears to you dark and hidden; but the time
will come, when I send the Holy Spirit, that I shall speak plainly by my
Spirit, that is, publicly in your hearts, of the things that belong to my father.
So the sum and substance is, that without the Spirit one does not
understand the Word.
4. But when the disciples said: “Lo, now speakest thou plainly, and
speakest no dark saying,” that is presumption and no reason, they do not
know what he desires to teach in this discourse.
1. We are accustomed to read today’s Gospel on this Sunday because it
treats of prayer and this week is called Rogation (Supplication) week, in
which we give ourselves to prayer and to processions with crosses. Those
who first instituted it, no doubt, meant it well, but it has proven to work
harm. For, in the processions heretofore, many unchristian things have
been practiced, and there has been no praying at all or very little; so that
the processions were rightly abolished and discontinued. Often have I
admonished that we should persevere in prayer, for there is great need of
it. Since the outward prating and muttering of prayer is done away with,
we no longer pray in any way. This is a good indication that we heretofore,
notwithstanding our many prayers, never prayed.
2. The Lord points out here five things necessary to constitute true prayer.
The first is God’s promise, which is the chief thing and is the foundation
and power of all prayers. For he promises here that it shall be given us if
we ask; and besides he swears: “Verily, verily, I say unto you, If ye shall
ask anything of the Father, he will give it you in my name.” He promises
that we might be sure of being heard in prayer; yea, he censures the
disciples for the reason that they are lazy and have not therefore been
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praying. As if he would say: God is ready to give more quickly, and to give
more than you ask; yea, he offers his treasures if we only take them. It is
truly a great shame and a severe chastisement for us Christians that God
should still upbraid us for our slothfulness in prayer, and that we fail to let
such a rich and excellent promise incite us to pray. We let this precious
treasure lie there, and seek it not, nor exercise ourselves to receive the
power in such a promise.
3. So God himself now founds our prayer upon his promise and thereby
encourages us to pray. If it were not for this promise, who would have the
courage to pray? We have hitherto resorted to many ways of preparing
ourselves to pray — ways with which the books are filled; but if you wish
to be well prepared, take the promise and lay hold of God with it. Then
your courage and desire to pray will soon grow, which courage you will
never otherwise get. For “those who pray without God’s promise, imagine
in themselves how angry God is, whom they wish to propitiate by means of
their prayers. Without faith in the promise, there is then, neither courage
nor desire to pray, but mere uncertain delusion and a melancholy spirit;
there is, therefore, no hearing of prayers, and both prayer and labor are
lost.
4. By these words Christ now chastises the unbelief of those who, by
reason of their foolish worship, consider themselves unworthy to pray, and
gauge the worthiness of their prayer according to themselves and their own
ability, and not according to the promise of God. There is then, to be sure,
nothing but unworthiness. However, you should, by all means, be
conscious of your own unworthiness, taking confidence not from your own
doings, but from the promise of God, and be so completely conscious, that
if you were all alone, and no one else in the world prayed, you would
nevertheless pray, because of this promise. For you can point me to no true
saint who prayed, depending upon his own worthiness, and who did not
rely only upon God’s promises, be he Peter, Paul, Mary, Elijah, or any one
else. All of them have been unworthy. I would not give a nickel for all the
prayers of a saint if he prayed because of his own worthiness.
5. The second requisite of true prayer, following that of God’s promise, is
faith — that we believe the promise is true, and do not doubt that God will
give what he promises. For the words of the promise require faith. But
faith is a firm, undoubting confidence in God’s promise that it is true; as
James says: “But if any of you lacketh wisdom, let him ask of God, who
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giveth to all liberally and upbraideth not; and it shall be given him. But let
him ask in faith, nothing doubting: for he that doubteth is like the surge of
the sea driven by the wind and tossed. For let not that man think that he
shall receive anything of the Lord.” <590105>James 1:5-7. Moreover, he who
doubts and yet prays, tempts God; for he doubts in respect to God’s will
and grace. Therefore, his prayer is nothing and he gropes after God like the
blind for the wall. John also speaks of this assurance of faith in <620514>1 John
5:14-15: “And this is the boldness which we have toward him, that, if we
ask anything according to his will, he heareth: and if we know that he
heareth us whatsoever we ask, we know that we have the petitions which
we have asked of him.” John describes with these words how a truly
believing heart is disposed in prayer, namely, that it is concerned about
nothing else than that its prayer be heard, knowing that it has even then
obtained its petition. That is also true. Such faith and definite assurance,
however, the Holy Spirit must impart; therefore, without the Holy Spirit,
surely no prayer will be offered.
6. Try it, now, and pray thus. Then you will taste the sweetness of God’s
promise. What courage and consolation of heart it awakens to pray for all
things! It matters not how great and high the petitions may be. Elijah was a
man of like passions with ourselves; yet when he prayed, it did not rain for
three years and six months, and when he again prayed it rained. 1 Kings,
17:1; 18:45. Notice, here you see a single man prays and by his prayer he is
lord of the clouds, of heaven and earth. So God lets us see what power and
influence a true prayer has, namely, that nothing is impossible for it to do.
7. Let everyone now ask his heart how often he has prayed during his
whole life. Singing Psalms and saying the Lord’s Prayer is not called
praying. These are instituted for children and untutored people, as
exercises, to make them athletes in the Scriptures. Your prayer, however,
no one but yourself sees and feels in your heart, and you will truly know it,
when it hits the mark.
8. The third requisite of true prayer is, that one must name definitely
something that he brings to God or for which he prays; as for strong faith,
for love, for peace, and for the comfort of his neighbor. One must actually
set forth the petitions; just as the Lord’s Prayer presents seven petitions.
This is what Christ means by the words: “If ye shall ask anything of the
Father.” “Anything,” that is, whatever you are in need of. Besides, he
himself interprets this “anything” and says: “That your joy may be made
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full.” That is, pray for all things you need, until you have acquired even all
and your joy is made full; and his prayer will first be fully answered on the
day of judgment.
9. The fourth element in true prayer is; that we must desire, or wish that
the petition be granted, which is nothing but asking; as Christ says, “Ask.”
Others have called this “Ascensum mentis in Deum,” when the soul
ascends to God and desires something from him, and sighs from its depths,
saying: Oh, that I had this or that! Such sighing St. Paul praises in
<450226>
Romans 2:26. It is an intercession of the Spirit that cannot be uttered.
That is, the mouth wants to, but cannot speak as rapidly and strongly as the
heart desires; the yearning is greater that any words and thoughts. Hence it
is, also, that man himself does not feel how deep his sighing or desire is.
When Zacchaeus sought to see the Lord, he himself did not feel how
strongly his heart wished that Christ might speak with him and come into
his house. However, when his desire was fulfilled, he was very happy, for
he had succeeded according to all his wishes and prayers; he had received
more than he had dared to ask by word of mouth, or desire. <421902>Luke
19:2ff. Moses, likewise, cried so that God spoke to him: “Wherefore criest
thou unto me?” <021415>Exodus 14:15, and yet his mouth kept silence; but his
heart, in its extremity, sighed deeply and that was called crying unto God.
In like manner St. Paul writes to the Ephesians: “God is able to do
exceeding abundantly above all that we ask or think. <490320>Ephesians 3:20.
Now, temptation, anxiety and trouble induce this sighing; they teach us
what true sighing is.
10. The fifth requisite of true prayer is, that we ask in the name of Christ.
This is nothing more than that we come before God in the faith of Christ
and comfort ourselves with the sure confidence that he is our Mediator,
through whom all things are given to us, without whom we merit nothing
but wrath and disgrace. As Paul says to the Romans: “Through whom also
we have had our access by faith into this grace wherein we stand; and we
rejoice in hope of the glory of God.” <450502>Romans 5:2. It is praying aright in
Christ’s name, when we thus trust in ‘him that we will be received and
heard for his sake, and not for our own sake. Those, however, who pray in
their own name, who presume that God will hear or regard them, because
they say so many, such long, such devout, such godly prayers, will merit
and obtain nothing but wrath and disgrace; for they wish to be people
whom God should regard without a mediator. To them, Christ here is of no
consideration, nor is he of any service.
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11. We observe that all five requisites of prayer may be complied with in
the heart, without any utterance of the mouth. The oral part of prayer is
really not to be despised, but it is necessary to kindle and encourage prayer
inwardly, in the heart. The additional conditions, however, of which I have
written enough elsewhere, should and must be omitted that we specify to
God the time, person, place, and measure. We must leave all that to his
own free will, and cling only to asking; we must not doubt that the prayer
is heard, and that what we petitioned is already ordered — that it will be
given — as certainly as if we already had it. This is pleasing to God and he
will do as he here promises: “Ask, and ye shall receive.” Those, however,
who set the time, place and measure, tempt God, and believe not that they
are heard or that they have obtained what they asked; therefore, they also
receive nothing. The Gospel lesson continues:
“Hitherto have ye asked nothing in my name.”
12. It may be that they knew, as yet nothing of such prayer, and of this
name; besides they felt no need that urged them to pray in this name. They
imagined that so long as Christ was with them they needed nothing and had
enough of everything. But, now that he is to separate from them and leave
them, trouble immediately comes and they will have reason enough to
move them to pray.
“These things have I spoken unto you in parables (dark sayings).”
13. When he says, “these things,” he means that which he had just before
spoken: “A little while, and ye behold me not; and again a little while, and
ye shall see me;” and, “Because I go to the Father;” also, the parable of the
woman in travail. For these were nothing but parables, that is, dark-
obscure sayings, which they did not understand. John calls these dark,
hidden sayings “parables,” although the German language does not
designate them so, but calls them enigmas or veiled sayings. We are
accustomed to say of one who has uttered an enigmatical saying: “That is a
covered dish or a covered meal,” when the words have a meaning not on
the surface. In parables, the meaning to be conveyed is expressed in a way
that not everyone understands. Of this nature were all the sayings of Christ,
which he spoke to his disciples on the night of his farewell and his going to
the Father; they could understand nothing of them. They thought his going
would not be dying and coming into another existence; they thought of it
as a pleasure walk and that Christ should return in the body, as one
journeys to another country and returns. Therefore, although he spoke
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plainly and clearly, yet going and parting were a “covered meal” to them.
Hence, he adds:
“The hour cometh when I shall no more speak unto you in dark sayings
(parables), but shall tell you plainly of the Father.”
14. That is, what I now speak to you, while in the body, and my parables
ye understand not, which I will thoroughly explain to you through the Holy
Spirit. I will plainly speak of my Father, that you may then understand who
the Father is and what my going to the Father means. You will clearly see
how I ascend through suffering into the Father’s life and into his kingdom;
that I sit at his right hand and represent you and am your mediator; that all
this is done for your sake, that you may likewise come to the Father. “I
shall tell you plainly of the Father” is not to be understood to mean that he
will tell us much about God’s divine nature, as the sophists fancy; for that
is unnecessary and the divine nature of God is incomprehensible. But
Christ will tell us how he goes to the Father, how he takes upon himself the
kingdom and government of the Father; as a king’s son returns to his father
and assumes the government of the kingdom. Christ says further:
“In that day ye shall ask in my name.”
15. For then, in your many tribulations, you will have not only reason to
pray, but will also know and perceive what my name is and how you
should esteem me. Then will you be taught by praying itself what you now
do not at all understand, and that hitherto you have never prayed.
Therefore, he adds:
“And I say not unto you, that I will pray the Father for you: for the
Father himself loveth you, because ye have loved me, and have
believed that I came forth from the Father.”
16. How, then? Will Christ not be our mediator? Shall we not pray in his
name? How lovingly and sweetly the Lord can speak, and woo us to
himself, and, through himself, to the Father! Here he, himself, explains how
it will be when we pray in his name: “Ye,” he says, “have loved me, and
have believed that I came forth from the Father.” That is, ye love me and
know me; have me and my name and are in me as I in you. For Christ
dwells in us, not because we can think, speak, sing or write so much about
him; but because we love him and believe in him. We know that he is come
from the Father and returns to the Father; that is, how he emptied himself,
in his passion, of all his divine glory and returned again to the Father in his
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kingdom, for our sake. This faith brings us to the Father, and thus all then
is done in his name.
17. So we are sure that Christ needs not to pray for us, for he has already
prayed for us. We, ourselves, may now approach through Christ, and pray.
We no longer need a Christ who prays for us. This one Christ is enough, he
who has prayed for us and accomplished this work. Therefore, he says:
“The Father himself loveth you.” It is not your merit, but his love. He loves
you, but for my sake, because you believe on me and love me, that is, he
has regard for my name in you. Hence, thereby have I fulfilled my office,
and you are now brought, through me, to where you may yourselves, in my
place, appear in his presence and pray. It is not necessary that I still pray
for you. These are marvelous words, that we, through Christ, become like
Christ and are his brethren, and may glory in being children of his Father,
who loves us for Christ’s sake. He says in <430116>John 1:16, ‘Grace for
Grace,” that is, God is gracious unto us, because he is gracious to Christ,
who is in us and we in him.
18. And here we also see that to “believe in Christ” does not mean to
believe that Christ is a person who is both God and man; that does not help
any one. But that this same person is the Christ; that is, that he went forth
from the Father and came into the world, and again leaves the world and
goes to the Father. The words mean no less than that this is Christ, that he
became man and died for us, rose again and ascended to heaven. Because
of this office of his, he is called Jesus Christ, and to believe this concerning
him, that: it is true, means to be and to abide in his name. There follows
further in this Gospel:
“His disciples say, Lo, now speakest thou plainly,
and speakest no dark sayings.”
19. Here you see that to speak “plainly” (“frei heraus”), or to speak in clear
terms, means to speak without parables, or without dark and covered
words. And the good disciples think they understand very well what he
tells them, that Christ Comes from the Father and goes to the Father; but
they do this as good, pious children of Christ. They are easily able to
understand it, and in love they tell him so. In ordinary conversation, people
sometimes say to one another Yes or No, or give assent, saying, It is so,
and in a sense one understands, even though he is still far from the meaning
of another’s words. In such case the conversation is without hypocrisy and
in true simplicity. The Evangelist hereby shows what a beautiful, plain,
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friendly and loving life Christ led with his disciples, since they were so very
able to understand him. Then the disciples say further:
“Now know we that thou knowest all things,
and needest not that any man should ask thee.”
20. That is, you anticipate and explain yourself and speak no more in
parables, concerning which we must question you; for you know in
advance where we are lacking in understanding. All this reverts to the fact
that they wished to ask what the “little while” meant, and he noticed it and
explains by saying that he must go to the Father; which they still did not
understand, and yet it was clearer than his words: “A little while and ye will
not see me.” Now, because he saw their thoughts — that they wished {o
question him — they confessed that he comes from God and knows all
things, so that we need not to ask him, for he himself sees very well where
the trouble is.
 152

FIFTH SUNDAY AFTER EASTER

(ROGATE).
SECOND SERMON. <431623>JOHN 16:23-30.
This sermon on prayer is in part a repetition of the preceding sermon.
German text: Erlangen Edition, 12:165; Walch Edition, 11:1251; St. Louis
Walch, 11:927.

CONTENTS:

THE FIVE REQUISITES OF TRUE PRAYER.

I. THE FIRST REQUISITE — THE PROMISE OF GOD TO MAN 1.

II. THE SECOND REQUISITE — FAITH IN GOD’S PROMISE 2.
III. THE THIRD REQUISITE-FAITH THAT OUR PRAYER WILL BE HEARD 3.
* He who doubts that he will be heard commits a double sin 3-4.

IV. THE FORTH REQUISITE — A SENSE OF OUR UNWORTHINESS 5-6.

V. THE FIFTH REQUISITE - THAT WE DO NOT LIMIT GOD IN ANY WAY 7-9.

A SERMON ON PRAYER.

1. First we note that in order for a prayer to be really right and to be heard
five things are required. The first is, that we have from God his promise or
his permission to speak to him, and that we remember the same before we
pray and remind God of it, thereby encouraging ourselves to pray in a calm
and confident frame of mind. Had God not told us to pray, and pledged
himself to hear us, none of his creatures could ever, with all their prayers,
obtain so much as a grain of corn. From this, then, there follows that no
one receives anything from God by virtue of his own merit or that of his
 153
prayer. His answer comes by virtue of the divine goodness alone, which
precedes every prayer and desire, which moves us, through his gracious
promise and call, to pray and to desire, in order that we may learn how
much he cares for us, and how he is more ready to give than we are to
receive. He would have us seek to become bold, to pray in a calm and
confident spirit, since he offers all, and even more, than we are able to ask.
2. In the second place, it is necessary that we never doubt the pledge and
promise of the true and faithful God. For even to this end did God pledge
himself to hear, yea, commanded us to pray, in order that we may always
have a sure and firm faith that we will be heard; as Jesus says in
<402122>
Matthew 21:22: “All things, whatsoever ye shall ask in prayer,
believing, ye shall receive.” Christ says in <421109>Luke 11:9-13: “And I say
unto you, Ask, and it shall be given you; seek, and ye shall find; knock, and
it shall be opened unto you. For every one that asketh receiveth; and he
that seeketh findeth; and to him that knocketh it shall be opened. And of
which of you that is a father shall his son ask a loaf, and he give him a
stone? or a fish, and he for a fish give him a serpent? Or if he shall ask an
egg, will he give him a scorpion? If ye then, being evil, know how to give
good gifts unto your children, how much more shall your heavenly Father
give the Holy Spirit to them that ask him?” With this and like promises and
commands we must consolingly exercise ourselves and pray in true
confidence.
3. In the third place, if one prays doubting that God will hear him, and only
offers his prayers as a venture, whether it be granted or not granted, he is
guilty of two wicked deeds. The first is, that he, himself, makes his prayer
unavailing and he labors in vain. For Jesus says: “Whoever will ask of God,
let him ask in faith, nothing doubting: for he that doubteth is like the surge
of the sea driven by the wind and tossed. For let not that man think that he
shall receive anything of the Lord.” <590106>James 1:6-7. He means that the
heart of such a man does not continue stable, therefore God can give it
nothing; but faith keeps the heart calm and stable and makes it receptive
for the divine gifts.
4. The other wicked deed is, that he regards his most true and faithful God
as a liar and an unstable and doubtful being; as one who can not or will not
keep his promise; and thus through his doubt he robs God of his honor and
of his name of truth and faithfulness. In this, such a grievous sin is
committed that by this sin a Christian becomes a heathen, denying and
 154
losing his own God, and thus he remains in his sin, and must be condemned
forever, without comfort. Moreover, if he receives that for which he prays,
it will be given, not for his salvation, but for his punishment in time and
eternity and it is not for the sake of the prayers, but because of his wrath
that God rewards the good words which were spoken in sin, unbelief and
divine dishonor.
5. In the fourth place, some say: Yes, I would gladly trust that my prayer
would be heard, if I were only worthy and prayed aright. My answer is: If
you do not pray until you know and experience that you are fit, then you
will never need to pray. As I have said before, our prayers must not be
founded nor rest upon ourselves or their own merits, but upon the
unshakable truth of the divine promise. Where they are founded upon
anything else, they are false, and deceive us, even though the heart break in
the midst of its great devotions and we weep drops of blood. The very
reason we do pray is because of our unworthiness; and just through the
fact that we believe we are unworthy and confidently venture upon God’s
faithfulness to his Word do we become worthy to pray and to be heard. Be
you as unworthy as you may, only look to it, and with all earnestness
accept it as true, that a thousandfold more depends upon this, that you
know God’s truth and not change his faithful promise into a lie by your
doubting. Your worthiness does not help you, but your unworthiness is no
barrier. Disbelief condemns you, and trust makes you worthy and sustains
you.
6. Therefore, be on your guard all through life that you may never think
yourself worthy or fit to pray or to receive; unless it be that you discover
yourself to be a freebold character risking all upon the faithful and sure
promises of your gracious God, who thus wishes to reveal to you his
mercy and goodness. Just as he, out of pure grace, has promised you, being
so unworthy, an unmerited and unasked hearing, so will he also hear you,
an unworthy beggar, out of pure grace, to the praise of his truth and
promise. This he does in order that you may thank, not your worthiness,
but his truth, by which he fulfils his promise, and that you thank his mercy
that gave the promise, that the saying in <192508>Psalm 25:8-10 may stand:
“Good and upright is Jehovah: Therefore will he instruct sinners in the
way. The meek will he guide in justice; and the meek will he teach his way.
All the paths of Jehovah are loving kindness and truth unto such as keep
his covenant and his testimonies.” Loving-kindness or mercy in the
promise; faithfulness and truth in the fulfilling or hearing of the promises.
 155
And in another Psalm he says: “Mercy and truth are met together;
righteousness and peace have kissed each other.” <198510>Psalm 85:10. That is,
they come together in every work and gift we receive from God through
prayer.
7. In the fifth place, one should so act in this confidence of prayer as not to
limit God and specify the day or place, nor designate the way or measure
of the prayer’s fulfillment; but leave all to his own will, wisdom and
almighty power. Then confidently and cheerfully await the answer, not
even wishing to know how and where, how soon, how long, and through
whom. His divine wisdom will find far better ways and measures, time and
place, than we can devise, even should we perform miracles. So, in the Old
Testament, the children of Israel all trusted in God to deliver them while
yet there was no possible way before their eyes, nor even in their thoughts;
then the Red Sea parted and offered them a way through the waters, and
suddenly drowned all their enemies. Exodus 14.
8. Thus Judith, the holy woman, did when she heard that the citizens of
Bethulia wished to deliver the city to their enemies within five days if God,
in the meantime, did not help. She reproved them and said, Now who are
ye, that have tempted God? They are not designs by which one acquires
grace; but they awaken more disgrace. Do you wish to set a time for God
to show you mercy, and specify a day according to your own pleasure?
Judith 8:10-12. Then the Lord helped her in a wonderful manner, in that
she cut off the head of the great Holofernes and dispersed the enemies.
9. In like manner, St. Paul says that God’s ability is thus proved, in that he
does exceeding abundantly above and better than we ask or think.
<490320>
Ephesians 3:20. Therefore, we should know that we are too finite to be
able to name, picture or designate the time, place, way, measure and other
circumstances for that which we ask of God. Let us leave that entirely to
him, and immovably and steadfastly believe that he will hear us.
 156

DAY OF CHRIST’S ASCENSION

INTO HEAVEN.
This sermon, which is not found in edition c, dates from the year 1523 and
appeared in three pamphlet editions in the same year under the title: “A
sermon by Dr. Martin Luther on the last chapter of St. Mark. While the
eleven were sitting at meat Christ manifested himself and reproved them
for their unbelief and hardness of heart, 1523.”
German text: Erlangen Edition, 12:169; Walch Edition, 11:1256; St. Louis
Walch, 11:931.
Text: <411614>Mark 16:14-20. And afterward he was manifested unto
the eleven themselves as they sat at meat; and he up-braided them
with their unbelief and hardness of heart, because they believed
not them that had seen him after he was risen. And he said unto
them, Go ye into all the world, and preach the Gospel to the whole
creation. He that believeth and is baptized shall be saved; but he
that disbelieveth shall be condemned. And these signs shall
accompany them that believe; in my name shall they cast out
demons; they shall speak with new tongues; they shall take up
serpents, and if they drink any deadly thing, it shall in no wise hurt
them; they shall lay hands on the sick, and they shall recover.
So then the Lord Jesus, after he had spoken unto them, was
received up into heaven, and sat down at the right hand of God.
And they went forth, and preached everywhere, the Lord working
with them, and confirming the word by the signs that followed.
Amen.

CONTENTS:

CHRIST’S COMMISSION TO HIS DISCIPLES TO PREACH THE

GOSPEL; CHRIST’S ASCENSION.
* The substance of this Gospel 1-2.
 157

I. CHRIST’S COMMISSION TO HIS DISCIPLES.

A. The Commission to Preach the Gospel.
1. How and why the Gospel is to be preached to all creatures 3-4.
2. The nature of the Gospel that shall thus be preached 5ff.
3. The way and means to preach the Gospel 6-7.
B. The Double Appendix Christ made to This Command.
1. The first appendix — faith and unbelief.
a. How the papists interpret this falsely and how to refute their
interpretation 8ff.
b. The true sense and import of this appendix 9-10.
c. How the whole institution of the monks and nuns is shattered to
pieces by this appendix 11-13.
d. An objection raised here and its answer 14-16.
2. The second appendix — holy baptism.
a. Why Christ appointed holy baptism in connection with faith.

(1) The first reason 17.

(2) The second reason 18.
(3) The third reason 19.
b. That baptism is not work of man but a work of God 20.
3. The third appendix — the signs, that shall accompany the preaching
of the Gospel 21-22.

II. CHRIST’S ASCENSION TO HEAVEN.

A. How and Why Christ’s Ascension is to be Laid Hold of by the Heart
23-24.
B. Why Christ Ascended to Heaven 24.
C. That Reason Cannot Grasp Christ’s Ascension, but Faith must do it.
 158
1. The sense and import of this 25.
2. How this can be proved by passages of the Old Testament.
a. The first passage 26-27
b. The second passage 28.
c. The third passage 29.
d. The fourth passage 30-33.
* That faith is an inexpressibly great thing 34.

THE SUMMARY OF THIS GOSPEL:

1. This text is explained contrary to the narrative of this Gospel, at which

some take offense. They think that Mark omitted much here. But they are
mistaken and do not take the pains to examine it; for Mark describes the
total of all that happened from the time Christ arose from the dead until the
Gospel began to be preached in all the world.
2. Therefore we must correctly understand some words in this Gospel, as
when he says, “Afterward,” not on the day of his ascension, but on the
evening of the day Christ rose from the dead, after ,he appeared to the two
disciples on their way to Emmaus. Likewise that the Evangelist says, “And
he said unto them”, did not occur this day, but later, on another day upon
Mount Tabor in Galilee, whither Jesus had directed them, as Matthew says.
For the words in <402818>Matthew 28:18ff agree with these, “all authority hath
been given unto me in heaven and on earth. Go ye therefore, and make
disciples of all the nations, baptizing them into the name of the Father and
of the Son and of the Holy Spirit, teaching them to observe all things
whatsoever I commanded you.” Also, when the text says: “After he had
spoken unto them,” namely, forty days afterwards, as is recorded in
<440103>
Acts 1:3. Likewise, when the Evangelist says: “And they went forth,” is
to be understood when they had visibly received the Holy Spirit etc.
 159

SECOND SUMMARY:

1. The slowness to believe and the imperfections of the beloved saints are a
great and strong consolation for us.
2. The apostles should preach the Gospel and nothing else; to all creatures
and not only to the Jews, but also to the heathen, to princes and subjects,
so that there may not be a place in the whole world where the Gospel is
not heard.
3. But it is all in vain to hear the Gospel, if you do not believe it. Therefore
all must be taught by God.
4. Unless you are constantly baptized with fire and the Holy Spirit until the
end of your life, you will fall back again into unbelief.
5. For the sake of the unbelievers are the signs given, in order that thereby
they might show the world, that what was preached to them was the Word
of God. For the text speaks thus: “The Lord working with them, and
confirming the Word by the signs that followed.”
6. The signs have already been performed, and therefore we consider the
apostles of God holy; hence signs are no longer needed, by which we
should know that their words and preaching are God’s Word.
7. But we should hearken to the answer given to the rich man: “They have
Moses and the prophets; let them hear them.” <421629>Luke 16:29.
8. The signs here mentioned shall be performed also in a spiritual sense
even unto the end of the world. For by means of the Gospel the prince of
darkness with all his serpents will be crushed as is taught in <010315>Genesis
3:15. A new confession is heard from those who are converted. If unbelief
at any time enter our hearts or spring up before us, we can soon banish it
through the Gospel, so that we may learn not to trust in ourselves. Besides
this believers will patiently bear with the infirmities of others, try to help
them, heal them and do all for them they can. These signs the disciples did,
could be done in a literal sense at the present day if it were necessary.
9. Christ in his bodily, visible form departs; for this was the best way to
teach them that his kingdom did not consist in human ordinances.
Therefore St. Paul says to the Colossians: “If ye died with Christ from the
rudiments of the world, why, as though living in the world, do ye subject
 160
yourselves to ordinances?” <510220>Colossians 2:20. Christ did this in order to
rule in the hearts of believers, and be a high priest forever with the Father.
1. We are to consider today the article of faith in which we say: “I believe
in Jesus Christ, who ascended into heaven and sitteth at the right hand of
God the Father.” Our Gospel lesson briefly reviews the story of this
ascension. But Luke treats the matter at greater length and writes, The
Lord gathered all the disciples together, fully forty days after his
resurrection, just as he had often shown himself to them, and spoke with
them and gave them commandment what they should do, and as they were
assembled together and spoke with him out at Bethany, whither he had led
them, some asked him, saying: “Lord, dost thou at this time restore the
kingdom to Israel?” And he said unto them: “It is not for you to know
times or seasons, which the Father hath set within his own authority. But
ye shall receive power, when the Holy Spirit is come upon you: and ye
shall be my witnesses both in Jerusalem, and in all Judea and Samaria, and
unto the uttermost part of the earth.” And when he had said these things,
he blessed them and bade them good night and departed from them and
was taken up while they beheld him and a cloud received him out of their
sight. And as they stood there, gazing after him, gaping at the heavens,
behold, there came and stood hard by them two men in white apparel, who
said: “Ye men of Galilee, why stand ye looking into heaven? This Jesus,
who was received up from you into heaven, shall so come in like manner as
ye beheld him going into heaven.” Hereupon they returned from Bethany,
from the mount of Olives, to Jerusalem and assembled in the upper room
of the house where they were abiding, and continued with one accord in
prayer, with the women, and Mary the mother of Jesus. This is the story of
our Lord Jesus Christ’s ascension. Now let us consider the Gospel.
2. In the first place, there are in this Gospel two parts: one where the Lord
commands the apostles to preach the Gospel in all the world; the other,
treating of his ascension. We shall pass over the beginning of the text,
where the Lord reproves their unbelief and hardness of heart, and take up
the part where he says: “Go ye into all the world and preach the Gospel to
the whole creation.” Here you have in English what the Gospel really is, to
wit: “He that believeth and is baptized, is saved.” In these words all is
comprehended; he that has them, has the Gospel.
 161

I. CHRIST’S MISSIONARY COMMISSION TO HIS

DISCIPLES TO PREACH THE GOSPEL.

3. We have often said ‘heretofore that the Gospel, properly speaking, is not
something written in books, but an oral proclamation, which shall be heard
in all the world and shall be cried out freely before all creatures, so that all
would have to hear it if they had ears; that is to say, it shall be preached so
publicly that to preach it more publicly would be impossible. For the Law,
which was of old, and what the prophets preached, was not cried out in all
the world before all creatures, but it was preached by the Jews in their
synagogues. But the Gospel shall not be thus confined; it shall be preached
freely unto all the world.
4. There is no need, therefore, of commenting on the text as some have
done, and saying that omnis creatura (every creature) means a man. For
there is no indication in these words that the Gospel shall be preached to
men alone, but it shall be cried out before the whole creation, so that earth
shall not have a nook or corner into which it shall not penetrate before the
last day. Such is the counsel of God, wherein he has decreed that even they
who cannot read and have not heard Moses and the prophets shall,
nevertheless, hear the Gospel.
5. What is the Gospel? It is these words which the Lord speaks: “He that
believeth and is baptized shall be saved.”
We have often said — and I think we ought to thoroughly understand it by
this time — that the Gospel cannot suffer us to preach works, however
good and great these may be; for it seeks to pluck us down from our
presumption and to set and plant us solely upon God’s mercy, that his
work and grace alone may be extolled. Therefore, it suffers us not to rely
upon our works. For one of these two must perish: if I stand upon God’s
grace and mercy, I do not stand upon my merit and works; and, vice versa,
if I stand upon any works and merit, I do not stand upon God’s grace. For,
“if it is by grace,” says St. Paul, <451106>Romans 11:6, “it is no more of works:
otherwise grace is no more grace.” I cannot say that God owes me a
reward, but I must confess that he has given it to me entirely as a free gift.
6. Hence, he that would preach the Gospel must cast aside all works that
are calculated to make men just, and suffer nothing to remain but faith, or I
must believe that God, without any merit of mine and regardless of all my
 162
works, has granted me his grace and eternal life, so that I am constrained
to thank him and say: I rejoice, praise and thank God that he has freely and
out of pure grace given me this most excellent boon. Likewise that the
Gospel is, as Scripture says, nothing more nor less than a declaration of the
honor, praise and glory of God. As we read in <191901>Psalm 19:1-2: “The
heavens declare the glory of God; and the firmament showeth his
handiwork. Day unto day uttereth speech, and night unto night showeth
knowledge.” Therefore, we must preach in a way that the glory and praise
will be given to God and not to ourselves. Now, there is no greater praise
and glory that we can give to God than this, that we confess that he, out of
pure grace and mercy, takes away from us sin, death, and hell, and gives
his beloved Son for us, and all his treasures to us. Such a confession must
give glory and honor and praise to him alone.
7. And this is the trend of all those passages in the prophets where God
boasts that he will establish a preaching that will show forth his praise; as
when he says in <234321>Isaiah 43:21: “The people which I formed for myself,
that they might set forth my praise.” As if to say: You hypocrites do no
more than praise yourselves in your hearts and thus my praise must perish;
for you make me a stern judge and an unfriendly God, so that secretly the
people hate me and think within themselves: Ah, if we but had another
God, one that would not require so much of us; such a one we would love.
Therefore, I will form for myself another people, which shall know me and
love me. When they see that I will not regard their works but will give
them every good thing freely, their hearts will teem with joy and will never
weary of my praise.
8. Therefore, beware of glossing the text and seeking to improve upon the
words of Christ. Our doctors and colleges have tried to better them and
have said these words must be understood thus: “He that believeth”
(understand: and doeth good works), “shall be saved.” Who authorized
them to make that insertion? Do you think the Holy Spirit was too stupid
to make it? Thus they have utterly obscured, yea, perverted, this precious
statement with their insertion. Therefore, take heed and let no one make an
insertion for you, but abide by the text as it reads and understand it thus:
“He that believeth shall be saved” without his merit, without any works.
Why? For this reason: because God has caused to be preached and
proclaimed unto us that he had his Son Jesus Christ come and take away
sin and all evil. For he saw that we were not able to do it, that it was an
impossibility for us to blot out sin with our works and powers. Otherwise
 163
he could have saved himself the trouble and expense of delivering up his
own Son to suffer and die; and he has this preached to us in the Gospel.
9. Now what does such preaching call for? It calls for this, that! believe in
it, for in no other way can! apprehend it. If you write it in a book, it will be
of no use to any man, though you indulge in much thinking about it. Again,
you may preach and speak about it, or hear it; it will be to no purpose. You
must believe it and confidently rely upon it that the thing is as the Gospel
says, that not your works but the Lord Jesus Christ’s death and
resurrection takes away your sin and death. This you can not attain to
except by faith.
10. Again, Christ says: “He that disbelieveth,” even though he be baptized,
“shall be damned.” These words, too, you must allow to remain just as
they are. For he does not say thus: He that disbelieves and does evil works
besides; but, without any varnish he says: If thou hadst the chastity of all
virgins, the sufferings of all martyrs, and, to be concise, if thou hadst all the
works that ever were done by all the saints — if thou hadst all these in a
heap, yet, if faith were lacking, all would be lost.
11. Therefore, this is the passage whereby all cloistery, priest-craft,
monkery and nunnery is overthrown; for it is a lost case. Do what you will,
the sentence is already passed and the decree is already gone forth: If thou
disbelieve thou art condemned already. Thus heavily and mightily do these
two sentences butt against all doctrine and doing that are founded upon the
works and powers of man.
12. Now, place the two side by side, and you can rightly conclude: Where
there is faith, there cannot be so many sins, but they will surely be
swallowed up and exterminated by faith; where there is unbelief, you will
never be able to do good works enough to blot out the least sin. Little,
therefore as sin can stand in the presence of faith, so little can good works
abide with unbelief. Therefore, nothing is needed, in order to do good
works, but faith; and nothing more is required, in order to do sin and evil
works, than unbelief. Thus it follows that he who believes has no sin and
does nothing but good works; on the other hand, he who does not believe,
verily, does no good work, but all he does is sin.
13. Therefore I say, however, you cannot have committed so many sins,
neither is Satan such an invincible enemy of yours, but that all is taken
away and forgiven as soon as you begin to believe. For through faith you
 164
have Christ as your own treasure, who was given to you for the very
purpose of taking away sin; and who will be so bold as to condemn Christ?
For this reason, no sins can remain, however great they may be, if you
believe. Thus, you are then God’s dear child and all is well, and whatever
you do is all right. If you do not believe, you are damned, all you may do
to the contrary notwithstanding; for since you have not Christ, it is
impossible for you to blot out a single sin.
14. Now, since there is no other means for taking away sin than Christ, you
might ask: How is it then, that we are nevertheless required to do good
works; if as you say, all depends upon faith? I reply: Where faith is genuine
it cannot exist without good works. Just as, on the other hand, where there
is unbelief there can be no good work. Hence, if you believe, there must
necessarily follow from your faith naught but good works. For, as faith
brings you salvation and eternal life, so it also brings you good works; they
cannot be restrained. Just as a living person cannot refrain from moving
about, eating and drinking and laboring, it being impossible that such
activities should cease while he lives, no one need command and drive him
to do such works but — spare his life and he’ll do them; just as all this is
true in the physical life, so nothing more is required, in order that good
works may be done, than faith. Only believe, and you will do all of your
own accord.
15. Thus, there is no need of your demanding good works of him who
believes, for faith teaches him all that; and, being done in faith, all he does
is well done and all are good and precious works, however insignificant
they may seem. Faith is such a noble thing that it ennobles the whole man.
Now, it is not possible for a man to live on earth and not have anything to
do. Hence all such works as are done by faith are precious works. On the
other hand, where there is unbelief a man cannot be without works, either;
therefore, such works are likewise all sin. Christ is not there, therefore all is
lost. Hence, the statement of St. Paul to the <451423>Romans 14:23:
“Whatsoever is not of faith is sin.” As though he would say, on the
contrary: Whatsoever is of faith is all grace and righteousness; that is a
foregone conclusion. Hence, there is no need of asking whether good
works shall be done, for they come of themselves, unbidden. Such is also
the sense of the Psalmist, <192510>Psalm 25:10: “All the paths of Jehovah are
lovingkindness and truth.” That is to say, when God works and creates
faith in us, all that we do is lovingkindness, and all is truth; that is, all is
done sincerely and not from hypocrisy. It follows, however, on the other
 165
hand, that all the ways of men are not lovingkindness but sheerest wrath,
not truth but mere sham and hypocrisy, because they spring from unbelief.
16. Beware, then, lest under any circumstances you gloss the text, and say:
Faith alone is not sufficient; works, also, are necessary in order to justify.
For it is sufficiently clear from what we have said that works contribute
nothing to this end. Nothing does any harm but unbelief. Works are not
sufficient. If faith were present, all would be well. Therefore, as works
contribute nothing toward the evil in unbelief, so in faith they contribute
nothing toward the good; but unbelief alone corrupts all works and faith
makes all works good.
17. But there is still one more thing here, that Christ says: “He that
believeth and is baptized shall be saved.” Here you might say: I perceive,
then, that baptism is also required. To be sure it is, but baptism is not a
work that we do. It is to be coupled, however, with faith, because God
would not have faith to be hidden in the heart, but would have it burst forth
and manifest itself to the world. For this reason, he ordained such outward
signs, by means of which everyone may show and confess his faith, to the
end that we may come to the holy cross. For, if faith were to be kept as a
secret, hidden in the heart, we would be pretty sure of not having to bear
the cross or to follow Christ; if the world knew not that we believed, we
would not be persecuted.
18. In the second place, we would never be the means of leading a soul to
repentance and faith if we did not openly confess the Gospel and observe
an external sign whereby men might know who and where the Christians
are. Now, God has so ordained that our faith should be manifested before
the heathen; hence, whosoever is a Christian and has received baptism, is in
danger of his life among the heathen and unbelievers. It is necessary that
we receive baptism if we are Christians; or, if that is beyond our reach, that
we say, at least: I sincerely desire to be baptized.
19. Moreover, the sign of baptism is given us also to show that God
himself will help us, and that we should be certain of his grace, and that
everyone be able to say: Hereunto did God give me a sign, that I should be
assured of my salvation, which he has promised me in the Gospel. For he
has given us the Word, that is, the written document; and beside the Word,
baptism, that is the seal. So faith, which apprehends the Word, may be
strengthened by the sign and seal.
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20. But you see no work of man in this transaction; for baptism is not my
work but God’s. He that baptized me stands in God’s stead and does not
the work of a man, but rather it is God’s hand and work. God is the real
worker. Therefore, I may and should say: God, my Lord, baptized me
himself, by the hand of a man. Of this I may boast, and on this I am to rely,
and say: God, who will not and cannot lie, has given me this sign to assure
me that he is gracious to me and willing to save me and has through his
Son given me all that he has. Thus, on our side there is nothing but faith
alone; and on his side, only the Word and the sign. But we have dwelt
upon this matter often enough and there is no need of enlarging upon it
now.
21. The following portion of our text speaks of the signs that shall
accompany them that believe. We will not discuss these either at present,
but pass on to the other part that we have chosen to consider, and that
treats of Christ’s ascension.
22. In passing, be it said, however: We must not suppose that the signs
here mentioned by Christ are all the signs that believers will do, neither
must we imagine that all the Christians will do them; but Jesus means: All
Christians can and may do the signs. Or, if I believe, then am I able to do
them; I have the power. Through faith I obtain so much that nothing is
impossible to me. If it were necessary and conducive to the spreading of
the Gospel, we could do easily the signs; but since it is not necessary, we
do not do them. For Christ does not teach that Christians practice the
spectacular, but he says they have the power and can do these things. And
we have many such promises throughout the Scriptures; for example, in
James 14:12, where Christ says: “He that believeth on me, the works that I
do shall he do also; and greater works than these shall he do.” Therefore,
we must allow these words to remain and not gloss them away, as some
have done who said that these signs were manifestations of the Spirit in the
beginning of the Christian era and that now they have ceased That is not
right; for the same power is in the church still. And though it is not
exercised, that does not matter; we still have the power to do such signs.

II. CHRIST’S ASCENSION INTO HEAVEN.

23. Now we must consider the ascension of the Lord Jesus Christ. In the
first place, it is easily said and understood that the Lord ascended into
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heaven and sits at the right hand of God. But they are dead words to the
understanding if they are not grasped with the heart.
24. We must, therefore, conceive of his ascension and Lordship as
something active, energetic and continuous, and must not imagine that he
sits above while we hold the reins of government down here. Nay, he
ascended up thither for the reason that there he can best do his work and
exercise dominion. Had he remained upon earth in visible form, before the
people, he could not have wrought so effectually, for all the people could
not have been with him and heard him. Therefore, he inaugurated an
expedient which made it possible for him to be in touch with all and reign
in all, to preach to all and be heard by all, and to be with all. Therefore,
beware lest you imagine within yourself that he has gone, and now is, far
away from us. The very opposite is true: While he was on earth, he was far
away from us; now he is very near.
25. Reason cannot comprehend how this can be. Therefore it is an article
of faith. Here one must close his eyes and not follow his reason, but lay
hold of all by faith. For how can reason grasp the thought that there should
be a being like ourselves, who is all-seeing and knows all hearts and gives
all men faith and the Spirit; or that he sits above in heaven, and yet is
present with us and in us and rules over us? Therefore, strive not to
comprehend, but say: This is Scripture and this is God’s Word, which is
immeasurably higher than all understanding and reason. Cease your
reasoning and lay hold of the Scriptures, which testify of this being — how
he ascended to heaven and sits at the right hand of God and exercises
dominion. Let us examine some Scripture bearing upon this matter.
26. In the first place, <190804>Psalm 8:4-6 says of Christ: “What is man, that
thou visitest him? For thou hast made him but little lower than God, and
crownest him with glory and honor. Thou makest him to have dominion
over the works of thy hands; thou hast put all things under his feet.” Here
the prophet speaks to God concerning a man and marvels that God
humbled, for a time, that man, when he suffered him to die, humbled him to
the extent that it seemed as if God were not with him. But after a little
while God exalted him, so that all things must obey him, both in heaven
and on earth. To these words we must hold, to these words we must cling,
in these words we must believe; for reason will not submit nor adapt itself
to them, but says they are lies. Now, if all things are to be subject to this
being and to fall at his feet, he must sit where he can look into the whole
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world, into heaven and hell and every heart; where he can see all sin and all
righteousness, and can not only see all things, But can rule accordingly.
27. Hence, these are majestic and powerful words. They afford the heart
great comfort, so that they who believe this are filled with joy and courage
and defiantly say: My Lord Jesus Christ is Lord over death, Satan, sin,
righteousness, body, life, foes and friends. What shall I fear? For while my
enemies stand before my very door and plan to slay me, my faith reasons
thus: Christ is ascended into heaven and become Lord over all creatures,
hence my enemies, too, must be subject to him and thus it is not in their
power to do me harm. I challenge them to raise a finger against me or to
injure a hair of my head against the will of my Lord Jesus Christ. When
faith grasps and stands upon this article, it stands firm and waxes bold and
defiant, so as even to say: If my Lord so wills that they, mine enemies, slay
me, blessed am I; I gladly depart. Thus you will see that he is ascended into
heaven, not to remain in indifference, but to exercise dominion; and all for
our good, to afford us comfort and joy. This is one passage.
28. Furthermore, in the second Psalm, verses 7 and 8, we read that God
says to Christ: “Thou art my son; this day have I begotten thee. Ask of me
and I will give thee the nations for thine inheritance, and the uttermost
parts of the earth for thy possessions.” Here you see again that Christ is
appointed of God a Lord over all the earth. Now, if he is my friend and I
am persuaded that he died for me and gave me all things and for my sake
sits in heaven and watches over me, who then can do ought to me? Or if
any man should do ought, what harm can come of it?
29. Furthermore, David says again in the 110th Psalm, <19B001>Psalm
110:1: “Jehovah saith unto my lord, sit thou at my right hand, until I make
thine enemies thy footstool.” And further on, in <19B005>Psalm 110:5, 6,
7: “The Lord at thy right hand will strike through kings in the day of his
wrath. He will judge among the nations, he will fill the places with dead
bodies; he will strike through the head in many countries. He will drink of
the brook in the way; therefore will he lift up the head.”
30. Again in still another Psalm, David says (<196818>Psalm 68:18): “Thou hast
ascended on high, thou hast led away captives; thou hast received gifts
among men, yea among the rebellious also, that Jehovah God might dwell
with them.” And all the prophets took great pains to describe Christ’s
ascension and his kingdom. For, as his sufferings and death are deeply
founded in the Scriptures, so are also his kingdom, his resurrection and
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ascension. In this manner we must view the ascension of Christ. Otherwise
it will afford us neither pleasure nor profit. For what good will it do you if
you merely preach that he ascended up to heaven and sits there with folded
hands? This is what the prophet would say in the Psalm Christ is ascended
on high and has led captivity captive. That is to say, not only does he sit up
there but he is also down here. And for this purpose did he ascend up
thither, that he might be down here, that he might fill all things and be
everywhere present; which thing he could not do had he remained on earth,
for here in the body he could not have been present with all. He ascended
to heaven, where all hearts can see him, where he can deal with all men,
that he might fill all creation. He is present everywhere and all things are
filled with his fullness. Nothing is so great, be it in heaven or on earth, but
he has power over it, and it must be in perfect obedience to him. He not
only governs and fills all creation (that would not help my faith any nor
take away my sins), but also has led captivity captive.
31. This captivity some have interpreted to mean that he delivered the
sainted patriarchs out of the stronghold of hell; but that interpretation does
not benefit our faith any either, for it is not particularly edifying to faith.
Therefore, we must simply understand the matter thus: that he means that
captivity which captures us and holds us captive. I am Adam’s child, full of
sin and foully besmirched; therefore, the law has taken me captive, so that I
am lettered in conscience and sentenced to death.
32. From this captivity no one can free himself, save only that one man
Christ. What did he do? He made sin, death, and Satan his debtors. Sin fell
upon him as though it would vanquish him, but it lost the day; he devoured
sin. And Satan, death, and hell fared the same way. But we are unable to
do this unless he be present to aid us. Alone, we must needs perish, But he,
since he had done no sin and was full of righteousness, trod under foot
Satan, death and hell, and devoured them, and took everything captive that
fain would capture us, so that sin and death no longer can do harm.
33. This, then, is the power he causes to be preached, that all who believe
in him are released from captivity. I believe in him by whom sin, death, and
all things that afflict us, were led captive. It is a pleasing discourse, and full
of comfort, when we are told that death is taken away and slain, so that it
is no longer felt. However, it affords pleasure and comfort only to those
who believe it. You will not find release from captivity in your works,
fastings, prayers, castigations, tonsures, and gowns, and whatever more
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things you may do; but only in the place where Christ sits, whither he
ascended and whither he led captivity with him. Hence, he who would be
freed from sin and delivered from Satan and death, must come thither
where Christ is. Now, where is he? He is here with us, and for this purpose
did he sit down in heaven, that he might be near unto us. Thus, we are with
him up there and he is with us down here. Through the word he comes
down and through faith we ascend up.
34. So, we see everywhere in the Scriptures that faith is such an
unspeakably great thing that we can never preach about it sufficiently nor
reach it with words. It cannot be heard and seen, therefore it must be
believed. Such is the nature of faith that it feels nothing at all, but merely
follows the words which it hears, and clings to them. If you believe, you
have; if you believe not, you have not. In this wise must we understand this
article of faith, that Christ is ascended into heaven and sitteth at the right
hand of God.
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DAY OF CHRIST’S ASCENSION

INTO HEAVEN.
SECOND SERMON. <411614>MARK 16:14-20.
This sermon, which likewise is not found in edition c., dates from 1522,
and appeared in four pamphlet editions under the title: “A sermon preached
on the last words of St. Mark, by Dr. Martin Luther, in which is included
the duty of preaching the truth, 1522.”
German text: Erlangen Edition, 12:184; Walch Edition, 11:1277; St. Louis
Walch, 11:945.

CONTENTS:

CHRIST UPBRAIDS AND COMMISSIONS HIS DISCIPLES.

* The substance of this Gospel 1.

I. THE DISCIPLES UPBRAIDED.

1. How Christ proceeds in this very gently 2.
2. How and why we are not to esteem it lightly 3.
3. How it tends to minister comfort 4.
4. How it should serve us for doctrine and for an example 5-6.
5. About what he upbraided his disciples 7ff.
* Of Christ’s Resurrection and of Faith.
a. What it means to believe in Christ’s resurrection 8-11.
b. True faith in Christ’s resurrection is found among very few 11.
c. How the apostles advocated Christ’s resurrection more powerfully
than any other article of faith 12.
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d. It is not enough to believe Christ’s resurrection, we must also
believe the power and the benefit of it 13.
e. Why Paul advocated so faithfully the article of faith in Christ’s
resurrection 14-15.
f. Where there is no faith in Christ’s resurrection, there no work is
good, glitter as it may 16.

II. THE MISSIONARY COMMISSION CHRIST GIVES TO HIS DISCIPLES.

A. The Substance of This Commission.
1. The nature of this substance 17.
2. How it is to be used against the pope when he coerces people to
believe 18.
3. An objection raised here and its answer 19-20.
B. The Promises That are Attached to This Commission.
1. The first promise.
a. How this promise is to be rescued from the false interpretation of the
sophists 21-24.
b. How Christ adds to this promise an outward sign 25-26.
* What is the real office of the apostles and of all teachers of the
church 27.
* How is to be understood the statement that the Gospel is to be
preached to the whole creation 28-29.
2. The second promise.
a. An objection raised here and its answer 30ff.
b. The many different expositions of this promise, and a Judgment on
the same 31-33.
c. The true sense and import of it 33-35.
d. The misuse of this promise 36-37.
* A sexton, who wished to learn alchemy from Satan 38.
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1. In today’s Gospel there is again presented to us the essence of a
Christian life, namely faith and love; just what you constantly hear in all the
Gospel lessons. Since the Gospel ever holds up before you this theme, we
must continually preach and discuss it; for Jesus says to his disciples: “Go
ye into all the world, and preach the Gospel to the whole creation. He that
believeth and is baptized shall be saved.” We will consider the thoughts of
this Gospel text in order.

I. CHRIST UPBRAIDS HIS DISCIPLES

WITH THEIR UNBELIEF.

2. First, Christ upbraids his disciples with their unbelief and hardness of
heart, and reproves them for it, and shows them their faults. He does not
reject them, nor deal too severely with them, but reproves them; just as we
would say to a person: Are you not ashamed that you dared to do such a
thing? Meaning thereby to bring him to a knowledge of himself and make
him blush with shame, that he may desist from his wicked intent or deed,
though we do not reject him, nor turn our love from him.
3. However, it is not an insignificant matter here that the Lord rebuked the
disciples; for unbelief is the greatest sin that can be named. Christ tells
them the cause of their unbelief when he says that their hearts are
hardened, yet he deals mildly and gently with them.
4. This is given to us all for our comfort, lest we despair when, lacking in
faith, we doubt, stumble and fall; it is to help us to rise again, to strengthen
our faith and lift up our hearts to God, that we may grasp and hold fast the
confidence of God, who does not deal with us severely, but can indeed
bear with us and overlook much. And whoever believes him to be thus,
shall find him so; if we hold him to be a merciful God, he allows himself to
be found merciful, and shows himself thus to us; but a bad conscience and
an unbelieving heart have no such trust in God, but flee from him, and
deem him a harsh judge, which he, therefore, is found to be.
5. So should we also deal with our neighbor. If we see him fall from the
faith, or err and sin, we should not strengthen him in his wickedness, nor
justify his cause, but admonish him, and in meekness reprove his faults, yet
neither hold enmity, nor turn our love from him. Thus St. Paul speaks to
the Galatians: Brethren, even if a man be overtaken in any trespass, ye who
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are spiritual, restore such a one in a spirit of gentleness. <480601>Galatians 6:1.
But our lord pope, the bishops, priests, monks and nuns allow no one to
reprove them when they do evil; they are never willing to acknowledge that
any fault is theirs, but always that of their subjects, and their policy toward
subjects is one of strictness and severity.
6. To sum up all: We should expose and reprove what is wrong, and
exercise truth and love toward everybody; we should be plain-spoken, not
letting ourselves be silenced, for none of us, since we are flesh and blood,
will so live as to be found without blame in all things. I in this, you in that.
We all see, that even the apostles were lacking in the chief things yet they
were corner stones, the foundations and the very best part of Christendom.
7. But let no one think that the apostles were altogether unbelieving; they
believed what was written in the Law and the prophets, although their faith
was not yet perfect. There was a faith there and yet no faith; they did not
yet believe all things, although they believed that God created heaven and
earth, and was the Maker of every creature. So the apostles were not
altogether without faith, for they had faith in part. Faith is a thing that
always grows. It is with faith as with a man who is ill and begins to get well
— is increasing in strength. Therefore the Lord shows where they did not
believe, and what they lacked; it was that they did not believe the
resurrection of Christ from the dead. Although they believed the other
things, they were still lacking in this. I hold that they believed that they had
a gracious God. Yet this was not enough; they must believe also the
resurrection of Christ. The Lord upbraided them with their unbelief,
reproved them and said that in spite of all they had seen, they were not
believing, they still lacked in a certain article of faith, namely the article on
the resurrection. Hence Christ’s words to them at the Last Supper: “Ye
believe in God, believe also in me.” <431401>John 14:1.
8. What does it mean, then, to believe the resurrection of Christ, this thing
which is so important, and concerning which the disciples were called
unbelieving and faithless, and without which nothing else that they believed
would help them? To believe the resurrection of Christ, is nothing else than
to believe that we have a Mediator before God. Who is Christ, who makes
us holy and acceptable to God the Father. For man’s possesions, by birth
and nature, are but sin and corruption, by which he brings down upon
himself the wrath of God. But God is eternal righteousness and purity, and
therefore, from his very nature, hates sin. Hence there is always enmity
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between God and the natural man, and they cannot be friends and in
harmony with one another.
9. For this cause, Christ became man and took upon himself our sins and
also the wrath of the Father, and drowned them both in himself, thus
reconciling us to God the Father. Without this faith, we are children of
wrath, able to do no good work that is pleasing to God, nor can our
prayers be acceptable before him. For thus it is written in <191841>Psalm 18:41:
“They cried, but there was none to save; even unto Jehovah, but he
answered them not.” Yea, even our noblest deeds, by which we had
thought to obtain from God mercy, help and comfort, are counted to us for
sin; as the prophet says, <19A907>Psalm 109:7: “Let his prayer be turned
into sin”; seeing God could not be reconciled by all our strength, for there
is truly no strength in us.
10. Therefore Christ must come, that he might go before the Father’s face,
reconcile us to him, and obtain for us everything we lacked. Through this
same Christ we must ask of God all we need. You have heard in last
Sunday’s Gospel that the Lord says: “If ye shall ask anything of the
Farther, he will give it to you in. my name.” Whatever we obtain from
God, we must receive through this Christ, who has gained for us a merciful
Father. For Christ is our support and refuge, where we may hide ourselves,
like the young chickens hide under the wings of the mother hen. Through
him alone is our prayer acceptable before God and through him is it
answered, and we obtain the favor and mercy of the Father; for Christ has
made atonement for our sins, and an angry judge he has changed into a
gracious and merciful God. To believe in the resurrection of Christ means,
then, to believe, as I said, that Christ has taken upon his head our sins and
the sins of the whole world, also the wrath of the Father, and thus drowned
them both in himself, whereby we are become reconciled with God and
altogether righteous.
11. Now, observe for yourselves how few Christians there are who have
this faith, by which alone man is freed from his sins and becomes entirely
holy; for they believe not in the resurrection of Christ, that their sins are
taken away through Christ, since they attempt to become holy through
their own works. This one runs to a cloister, that one becomes a nun, one
does this, another that, in order to be free from sin; and yet they always say
they believe in the resurrection of Christ from the dead, notwithstanding
that their works prove the contrary.
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12. The apostles have insisted upon and preached this article more than any
other; thus St. Paul speaks to the Corinthians: “If Christ hath not been
raised, then is our preaching vain, your faith also is vain.” <461514>1 Corinthians
15:14. And shortly, after in verse 17 he says: “If Christ hath not been
raised, your faith is vain; ye are yet in your sins.” What sort of a conclusion
is this? What is its logical analysis? This: If Christ be not risen from the
dead, then sin and death have devoured and slain him, and we cannot get
rid of our sins ourselves. Jesus Christ took them upon himself, so that he
might tread under foot sin, death and hell, and become their master. But if
he be not risen, then he has not overcome sin, but has been overcome by
sin. Also, if he has been overcome by sin, then he is not risen: if he be not
risen, then he has not redeemed you; then you are yet in your sins.
Likewise Paul speaks to the Romans: “If thou shalt confess with thy mouth
Jesus as Lord, and shalt believe in thy heart that God raised him from the
dead, thou shalt he saved.” <451009>Romans 10:9. There to all the Scriptures of
the Old and the New Testaments agree.
13. Now, it is not enough that we believe the historic fact of the
resurrection of Christ; for this all the wicked believe, yea, even the devil
believes that Christ has suffered and is risen. But we must believe also the
meaning — the spiritual significance of Christ’s resurrection, realizing its
fruit and benefits, that which we have received through it, namely,
forgiveness and redemption from all sins; we must believe that Christ has
suffered death, and thereby has overcome and trodden under foot sin and
death, yea, everything that can harm us, and is seated at the right hand of
the Father in heaven as Almighty Lord over sin and devil, death and hell,
and all that harms us, and that all this took place for our good. This the
wicked do not believe.
14. You see how much depends upon this article of faith on the
resurrection. We can better dispense with all the other articles than with
this one. What would it avail if we believed all the other articles, as that
Christ was born of the Virgin Mary, died and was buried, if we did not
believe that he arose again? It is to this subject that God has reference in
<350105>
Habakkuk 1:5, when he says: “I am working a work in your days,
which ye will not believe though it be told you.”
15. The importance of this subject is also the reason that Paul has urged
and preached it, and in all his epistles has treated of no work or miracle of
Christ so frequently as of his resurrection. He is silent concerning the many
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works and wonders of Christ, and preaches and teaches emphatically the
benefit and the import of the resurrection of Christ — what we have
received from it. No other apostle has portrayed Christ to us in the light
that Paul has. Christ did not without meaning say of him to Ananias: “He is
a chosen vessel unto me to bear my name before the gentiles and kings, and
the children of Israel; for I will show him how many things he must suffer
for my name’s sake.” <440915>Acts 9:15-16.
16. Now, no good work will help those who do not have this faith in the
resurrection, let them play the hypocrite as they will. To virgins, their
virginity or purity is no help; nor to monks, their long prayers. Here it
avails nothing to preach of works, they are not even named; but everything
must be obtained of God through Christ, as you have heard. So David
prayed in <198409>Psalm 84:9: “Behold, O God, our shield, and look upon the
face of thine anointed.” This is enough on the first part of this Gospel.
Now follows in the text the words:
“Go ye into all the world, and preach the Gospel to the whole creation.”

II. THE MISSIONARY COMMISSION CHRIST

GIVES TO HIS DISCIPLES.

A. THE CONTENTS OF THIS COMMISSION.

17. What shall they preach? Nothing else, he says, than just that I am risen
from the dead and have overcome and taken away sin and all misery. He
that believes this, shall be saved; faith alone is sufficient for his salvation.
Therefore, the Gospel is nothing else than preaching the resurrection of
Christ: “He that believeth shall be saved; but he that disbelieveth shall be
condemned.” Here all works are abolished. Here you see, also, the nature
and character of faith. Faith will compel no one to accept the Gospel, but
leaves its acceptance free to everyone and makes it a personal matter. He
that believes, believes; he that comes, comes; he that stays out, stays out.
18. Thus you see that the pope errs and does the people injustice in that he
ventures to drive them to faith by force; for the Lord commanded the
disciples to do nothing more than to preach the Gospel. So the disciples
also did; they preached the Gospel, and left its acceptance to those who
would take it, and they did not say: Believe, or I will put you to death.
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19. A question arises about this passage, “Go ye into all the world,” as to
how it is to be understood, since the apostles certainly did not visit all the
world. No apostle came hither to us; and many a heathen island has since
been discovered, where the Gospel has never been preached. Yet the
Scriptures say: “Their sound went out into all the earth.” <451018>Romans
10:18. Answer: Their preaching went out into all the world, although it has
not yet come into all the world. This going out has been begun and
continues, although it is not yet completed; the Gospel, however, will be
preached ever farther and wider, until the judgment day. When this
preaching shall have reached all parts of the world, and shall have been
everywhere heard, then will the message be complete and its mission
accomplished; then will the last day also be at hand.
20. The preaching of this message may be likened to a stone thrown into
the water, producing ripples which circle outward from it, the waves
rolling always on and on, one driving the other, till they come to the shore.
Although the center becomes quiet, the waves do not rest, but move
forward. So it is with the preaching of the Word. It was begun by the
apostles, and it constantly goes forward, is pushed on farther and farther by
the preachers, driven hither and thither into the world, yet always being
made known to those who never heard it before, although it be arrested in
the midst of its course and is condemned as heresy. As we say, when one
sends a message, the message has gone forth, although it has not yet
arrived at its destination, but is still on its way; or as we say that the
emperor’s message is sent to Nurenburg, or to the Turk, although it has
not yet arrived so we are to understand the preaching of the apostles.

B. THE PROMISE ATTACHED TO THIS COMMISSION.

21. But there arises here another question from this passage of today’s
Gospel, “He that believeth, shall be saved:” whether faith is sufficient for
salvation, and alone saves; or whether we must also do good works in
order to be saved. Here our highly learned doctors have desired to control
the Holy Spirit, to sharpen his tongue, and to place a little stick under his
tongue, as if he could not speak plainly, and have forced and strained this
passage, and so worn it out and rent it that no marrow nor vitality remains
in it. They have said that good works are necessary to faith, and that faith
is not sufficient for salvation. This is not true. Faith alone, of itself, without
any works, as the Word of God here clearly says, brings us salvation, and
works help nothing at all toward righteousness or salvation. We must let
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this passage stand pure and unadulterated, and without any addition. If the
Holy Spirit had so desired, he could easily have said different words thus:
“He that believeth and doeth works, shall be saved.” But he did not do this,
therefore we should and will leave it as it is.
22. This I say to the end that you may fortify yourselves with such
passages, holding to the true meaning of the words. Though there are many
passages in Scripture teaching that faith alone saves, yet they have been so
covered over and obscured, so shaken to pieces and stretched, by the
sophists and scholars, that their right meaning has suffered. St. Paul says to
the Galatians: “If righteousness is through the Law, then Christ died for
naught.” <480221>Galatians 2:21. That is to say: If we can be saved in any other
way or work out our salvation, then Christ has died in vain; for to presume
to be justified by the Law means to think that man can become righteous
through his works.
23. Therefore to conclude: The chief righteousness is faith; the chief
wickedness is unbelief. There is also no sin so great that it is able to
condemn man; unbelief alone condemns all who are condemned. And
again, only faith saves every one; for faith alone deals with God, no works
can appear before him. For works have to do only with man, and man lets
his works be made use of as he has made use of Christ’s. They make no
one holy; they are only the distinguishing marks of a man that has already
become righteous through faith, which alone makes the heart pure.
24. I can easily assent to the saying: Works do not make you pious, but
show that you are pious; or when I hear it said: He that believes, serves his
neighbor, I admit that it is so. But that the explanation of this text should
be, Faith is not sufficient for salvation, we must also do good — this is a
liberty which the text can stand just as little as this church could stand that
I should pull down its pillars. There follows further in the text:
“He that believeth and is baptized shall be saved.”
25. God has always accompanied his Word with an outward sign to make
it the more effective to us, that we might be strengthened in heart and
never doubt his Word, nor waver. Thus he gave Noah the rainbow in the
heavens as a sure sign that he would keep his promise and not destroy the
world by another flood. The rainbow is, so to speak, a seal or sign to Noah
and to us all, just as a seal upon a letter certifies the document. And just as
a nobleman has his own coat-of-arms of a particular device or color, by
 180
which he is known, so has God evidenced his words for us with signs, as
with a seal, that we should never doubt. To Abraham he gave the rite of
circumcision, to show that Christ should come and bless the world. Thus
has he done here, adding to this promise of his — “He that believeth and is
baptized shall be saved” — an outward sign, namely baptism, and also the
sacrament of the bread and the wine, which was especially instituted for
use in times of temptation, and when death draws near, that by it we might
strengthen our faith, and remind God of his promise, and hold him to it.
26. A man can believe even though he be not baptized; for baptism is
nothing more than an outward sign that is to remind us of the divine
promise. If we can have it, it is well; let us receive it, for no one should
despise it. If, however, we can not receive it, or it is denied us, we will not
be condemned if we only believe the Gospel. For where the Gospel is,
there is also baptism and all that a Christian needs. Condemnation follows
no sin except the sin of unbelief. Therefore, the Lord says: “He that
disbelieveth shall be condemned”; he says not: He that is not baptized. He
is silent concerning baptism; for baptism is worth nothing without faith, but
is like seals affixed to a letter in which nothing is written. He that: has the
signs that we call sacraments, and has no faith, has only seals upon a letter
of blank paper.
27. Here you see also what is the office of the apostles, to which all the
bishops, and those that call themselves ministers, should conform,
inasmuch as they boast that they are the successors of the apostles in
preaching the Gospel. For the Lord says here, “Go ye into all the world,
and preach the Gospel.” Therefore, we should not listen to those who do
not preach the Gospel. Now our papists come along and quote the passage
in <421016>Luke 10:16: “He that heareth you, heareth me.” This verse has
hitherto been the pope’s sword, by which he has swayed the whole world,
and none has rightly understood this passage, which means that teachers
are to be obeyed only when they preach the Gospel. So the Lord here
inspires the apostles to speak the Gospel, which is his Word. Christ alone is
to be heard, and the apostles are but messengers and instruments for this
word of Christ. Therefore, here again are condemned pope, bishops,
monks and priests, and all who preach something else than the Gospel.
28. But what is meant when the Lord says: “Preach the Gospel to the
whole creation”? Shall I preach also to trees and stones, mountains and
waters? What would that profit? St. Gregory preached on this text and said
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that “all creation” means man; that man is one with all creatures — with
the angels in understanding, with the animals in sensibilities, and with the
trees in growth. We must, therefore, not misuse the text nor make its
meaning too literal, for so we shall misconstrue it. The meaning is that the
Gospel should be publicly and universally preached, given to all; it should
hide in no corner, but be preached freely in all places, as is written in
<191903>
Psalm 19:3-4: “There is no speech nor language where their voice is not
heard Their line is gone out through all the earth, and their words to the
end of the world,” The beginning and going forth has been fulfilled by the
apostles, but the work is not yet finished; the Gospel has not yet reached its
limit, for I know not whether Germany has ever heard the Word of God.
The pope’s word we have surely heard.
29. The Lord here says to the apostles: “Go ye into all the world, and
preach the Gospel to the whole creation,” for the reason that this Gospel
may be published to everyone, so that even trees and stones might hear if
they had ears, and might bear witness that we have heard the Gospel; and
that pillar there might say, I have heard the Gospel preached to you. Thus
generally and publicly shall it be proclaimed, and preached in all the world,
being withheld from no one, till it reaches the ends of the world, as the
Psalm records. So it has now come to us, who are dwelling at the end of
the world, for we live close to the sea. This Paul has in mind when he says
to the Ephesians: “And he gave some to be apostles, and some prophets;
and some evangelists; and some pastors and teachers; for the perfecting of
the saints, unto the work of ministering, unto the building up of the body of
Christ: till we all attain unto the unity of the faith, and of the knowledge of
the Son of God.” Ephesians 44:11-13. Next, the text speaks of the signs
that shall follow faith, and names five signs, one after the other, thus:
“And these signs shall accompany them that believe: in my name
shall they cast out demons; THEY shall speak with new tongues;
they shall take up serpents, and if they drink any! deadly thing, it
shall in no wise hurt them; they shall lay hands on the sick and they
shall recover.”
30. How shall we proceed here that we may preserve the truth of the
passage: he that believeth shall have power also, and be able to show these
signs? For the Lord says all these signs shall accompany them. Now we
know that the apostles did not present all the signs, for we read of no other
that drank poison than John the Evangelist, and there are no other
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individual instances. If the passage shall stand literally, then few believers
will be cleared and few saints be entitled to heaven; for these signs, one and
all, have not accompanied them, though they have had power to work
signs, and have exhibited some of them.
31. Some rush on here and explain these signs as spiritual, so as to
preserve the honor of the saints; but it will not do to strain the words. They
do not carry such meaning, therefore they will not bear such an
explanation. It puts upon the Scriptures uncertain construction for us.
32. Others, with equal heedlessness, say that though not every individual
has the power and does the wonders mentioned, yet the church as a whole,
the multitude of Christendom, has; one may drive out devils, another heal
the sick, and so on. Therefore, they say, such signs are a manifestation of
the Spirit; where the signs are, there is also the Christian Church, and so
on.
33. But these words do not refer to the Church as a whole, but to each
person separately. The meaning is: If there is a Christian who has faith, he
shall have power to do these accompanying miracles, and they shall follow
him, as Christ says, in <431412>John 14:12: “Verily, verily, I say unto you, he
that believeth on me, the works that I do, shall he do a1so; and greater
works than these shall he do,” for a Christian has equal power with Christ,
is a congregation, and sits with him in joint tenure. The Lord has given
Christians power, as is written in <401008>Matthew 10:8, also against the
unclean spirits, that they might cast them out and heal every disease. Thus
it is written in <199113>Psalm 91:13: “Thou shalt tread upon the lion and the
adder; the young lion and the serpent shalt thou trample under foot.”
34. We read also that this has been fulfilled. There was once a patriarch in
the wilderness, who, when he met a serpent, took it in both hands and tore
it in two, and thought no more about it, but said’ O what a fine thing it is
to have a clear and guiltless conscience! So, where there is a Christian,
there is still the power to work these signs if it is necessary. But no one
should attempt to exercise this power if it is not necessary or if need does
not compel. The apostles did not always exercise it, but only made use of it
to prove the Word of God, to confirm it by the miracles; as is written here
in the text’ “And they went forth, and preached everywhere, the Lord
working with them, and confirming the Word by the signs that followed.”
 183
35. But since the Gospel has now been spread abroad, and made known to
all the world, there is no need of working miracles as in the apostles’ times.
If need should arise, and men were to denounce and antagonize the
Gospel, then we verily should have to employ wonder-working rather than
permit the Gospel to be derided and suppressed. But I hope such a course
will not be necessary, and that such a contingency will never arise. For
another example: That I should here speak in new languages is not at all
necessary, since you all can well hear and understand me; but if God should
send me where the people could not understand me, he could easily grant
me their speech or language, that I might be understood.
36. Then, let no one, without pressing need, undertake to work wonders,
For we read of the patriarchs’ children that they once brought a large
number of serpents in their cloaks, and shook them out at their parents’
feet; whereupon their parents reproved them for tempting God
unnecessarily. In like manner, we read of many signs that believers have
done. It happened once upon a time that one of the fathers by chance got
hold of a basilisk. He looked at it, and thereupon exclaimed: O Lord, I
must die, or this reptile must! for the basilisk kills by its looks. At once it
bursted and flew into pieces.
37. I know not what I shall say about those who venture to do signs where
they are not necessary. For example, some drive out demons. But I know
that it is a dangerous undertaking. The devil, indeed, lets himself be driven
out, but he does not intend to suffer for it; he allows it only that he may
strengthen the sign-worker in such error. I would not like to trust him. We
have many such instances in our times. I know also of many that happened
not long ago.
38. There was a sexton who wished to learn alchemy from the devil, that
is, the art of separating gold from sand, and of making gold from other
metals. The devil agreed to come to him at the hour of eleven, but the
sexton should have on a gown and chasuble. See with what fool’s work the
devil goes about! As though he cared much about the chasuble. The sexton
went and reversed the hour-glass and noted the hour. At eleven he put on
the chasuble. The devil came and knocked. The sexton was afraid and
asked who was there. The devil said that the sexton should come at once
to the parson and attend the Sacrament. The sexton threw off the chasuble
and ran out in haste, but found no one. Then the devil the second time
demanded of the sexton to come out. The third time the devil came and
 184
said that the parson was awaiting him impatiently; he should come without
delay. The sexton then went out, but by this time the hour was past, and
the sexton had not on the chasuble. Then the sexton saw for the first time
that it was the devil, and wished to hurry back to the house and get the
chasuble. The devil, however, would not allow this, but said: No, my dear
fellow, the time is past. He seized the sexton, broke his neck and threw him
to the ground. Such occasions the devil seeks, and acts. So much for this
Gospel.
 185

DAY OF CHRIST’S ASCENSION

INTO HEAVEN.
THIRD SERMON. <411614>MARK 16:14-20.
This sermon is found in edition c. in place of the two preceding sermons.
German text: Erlangen Edition, 12:202; Walch Edition, 11:1296; St.. Louis
Walch, 11:958.

CONTENTS:

THE HARDNESS OF HEART OF CHRIST’S DISCIPLES, AND

CHRIST’S MISSIONARY COMMISSION TO HIS DISCIPLES TO
PREACH THE GOSPEL.

I. THE HARDNESS OF HEART OF CHRIST’S DISCIPLES.

* How In this Gospel what Christ did after his resurrection is implied 1.
A. The Nature of this Hardness of Heart 2.
B. The Causes of this Hardness of Heart 3-4ff.
C. The Means by Which this Hardness of Heart Could and Should Have
Been Removed 5-6.
* The reasons the Jews should have allowed themselves to be
persuaded to accept Christ 5-7.
D. How and Why Christ Had Patience with Their Hardness of Heart 8-9.

II. CHRISTS MISSIONARY COMMISSION TO HIS DISCIPLES TO PREACH THE

GOSPEL.

I. The Commission Itself.

1. That it is a very majestic command 10-12.
 186
2. That it gave the disciples an unconquerable courage 13-14.
3. How great authority and power are recognized in this command of
Christ 12-15.
4. The substance of this commission 16ff.

II. The Preaching of the Gospel That Is Commanded in This Commission.

A. The Preaching of the Gospel Itself.
1. Not to be in a corner but publicly, before the whole world 16.
2. The power and influence of this preaching 16.
3. This preaching embraces not worldly but spiritual things 17.
4. It is something entirely new and is distinguished from other sermons
and teachings 18-21.
5. This preaching is very pleasing and comforting 22.
6. How and why it is to be carried on without any interruption 23-24.
7. How a deplorable division was made in Judaism by it 25-26ff.
8. How it places all people on a level and brings all into one 27-30.
9. How a clear distinction is made in this preaching between the
government of Christ and that of the world 31-32.
10. How this sermon is to be defended against the comments of the
work-saints.
a. The false interpretation of the work-saints 33-37.
b. The defense 38-48.
11. How a believing Christian should rise this sermon for his comfort in
times of trial 49-50ff.
12. How and why the world so lightly esteems this sermon 51.
13. How and why believers do not grasp this sermon as they by right
should do 52.
14. An objection raised by the bashful conscience and its answer 53.
 187
15. How Christ wishes us to maintain this preaching 54.
16. How heaven is closed to all unbelievers by this preaching 55-56.
B. The Signs Christ Ordained to Accompany this Preaching.
1. The first class of signs.
a. The reasons Christ appointed these signs.

(1) The first reason 57.

(2) The second reason 58-60.
b. How and why these signs are not to be despised; but they are also
not to be strained into too narrow limits 61-64.
c. How these signs are to be defended against the blasphemy of the
Anabaptists 65-71.
* To what preachers should give special attention in their office 72.
d. How and why we should thank God for these signs 73.
2. The second class of signs.
a. To what end these signs are given 74.
b. Whether these signs are to be found In the Church at all times 75.
3. The third class of signs.
a. The excellency and glory of these signs 76-77.
b. That they shall be in evidence at all times 78.
c. How and why we marvel at and praise them 79.
d. How the world is not worthy to behold them. 80.

I. THE DISCIPLES’ HARDNESS OF HEART.

1. In few words, St. Mark sums up in this Gospel all that Christ did during
the forty days after his resurrection, until he ascended into heaven. Not all
the words of Christ, as here recorded, were spoken at the same time. Some
 188
persons have doubted the authenticity of this chapter because it does not
seem to harmonize with the other Gospels. It relates the incident of the
Lord’s upbraiding the disciples for their unbelief, and that of his
commanding them to preach the Gospel, as though the two utterances
were spoken at the same time, while the other Evangelists inform us of
many things occurring between these two incidents. They tell us that he
appeared to all of his disciples, not only once, but often, and that, during
these forty days, he ate and drank with them that they might no longer
doubt his resurrection. The upbraiding of the disciples took place shortly
after his resurrection, between Easter and the eighth day following. After
they had all seen the risen Savior he took leave of them, ascending from the
mountain where he had commanded them to meet him.
2. In upbraiding the disciples with their unbelief and hardness of heart
Christ charges them with no small measure of weakness. He tells them that
they are not only unbelieving but also stubborn to the extent that they
obstinately doubt what they have heard from eye-witnesses, namely, that
the Lord has risen. On the other hand, Christ shows great forbearance and
kindness toward those who are not only disbelieving, but even obstinate.
He does not reject or despise them for their hardness, but is patient with
them. Eventually he makes them preachers of that which they, until then,
did not believe themselves. He knows that, for this very reason, their
testimony for him will be the stronger. They were themselves to have the
experience of preaching not only to the ignorant and unbelieving, but also
to the hardened, and even to their persecutors. Thus from their own
experience they were to learn to bear with others, who might be likewise
stubborn, though not with those who should willfully and maliciously rage
against the acknowledged truth.
3. The beloved disciples had, however, cause for their hardness of heart,
which others could never have. They were Jews, and the Jewish teaching
was that at Jerusalem alone should be founded that kingdom which is
called the kingdom of God and of Christ. For this belief they thought they
had proof and evidence from the prophets, wherein was stated, in many
passages, that Christ should forever reign at Jerusalem, in the house and on
the throne of David. The heathen had no promise whatever of such a
kingdom.
4. Therefore, it seemed ridiculous to the Jews and incredible, yea, even
offensive, that Christ should disregard Jerusalem, the priesthood and
 189
everything pertaining to the Jewish nation, and, altogether unmindful of
these, send a few poor disciples who had neither a name nor fame out into
the world to preach, intending thus to fulfill the glorious prophecy of nearly
all the prophets, that, as <196811>Psalm 68:11 says, from Jerusalem should go
forth the great message and the great hosts of messengers of the Gospel
into all the world. This must surely be fulfilled and become true. As Christ
himself when he bade them farewell, charged his disciples not to depart
from Jerusalem, but to wait for the promise of the Father, as St. Luke says
in <440104>Acts 1:4-8, “until ye shall receive power, when the Holy Spirit is
come upon you.” And recently on Easter Christ said: “Thus it is written,
that the Christ should suffer, and rise from the dead the third day; and that
repentance and remission of sins should be preached in his name unto all
the nations, beginning from Jerusalem.” <422446>Luke 24:46-47. It was
universally believed that when the time should come for Christ to proclaim
his message to bring the world into his kingdom, he would surely consult
the great men, the high priests, the rulers and the council at Jerusalem, and
would do nothing without them; for was it not by the Law of Moses that
the nation had its very existence? But Christ ignores the representative
heads of the nation in calm assurance, and calls to himself a handful of
strangers and beggars, brings them to Jerusalem and commissions them to
do these things. That was offensive enough to the Jews in general, and
even to the disciples; it seemed incredible that Christ should use such lowly
means for so exalted a purpose and with such in difference to the opinions,
the knowledge and the assistance of Jewish officials.
5. However, the disciples knew, or might have known from the Scriptures,
that Christ should not come from the priesthood, but from the house of
Judah; so that the religious leaders of Jerusalem need not have looked to
the priestly ranks. Nor did the Scriptures mention a citizen either at
Jerusalem or at Bethlehem of whom Christ should be the son. Therefore,
the Jews should have given God the honor, and thought: we ought to look
for him to come not from our own tribe or from any other tribe than the
tribe of Judah, from the house of David. They knew the prophecy well
enough and upon it had based their records and calculations. We read that
the blind man by the wayside (<421839>Luke 18:39), and the Canaanitish woman
(<401522>Matthew 15:22) cried out, saying: “Have mercy on me, O Lord, thou
Son of David.” How did this poor beggar and this alien woman know that
Christ was the son of David, if it had not been well known among all the
 190
people that the Messiah should come from no other house than that of
David?
6. Though Christ did not belong to the house then ruling at Jerusalem, yet
the Jews knew that he belonged to the house of David, and had been
brought up in Nazareth, and for this reason they should have accepted him,
especially since they heard his teachings and saw his miracles. For all had
to confess, that no one else could preach with such power and do such
mighty works as he did. They also knew that the time to which the
prophets pointed was at hand. The prophet Zechariah had clearly stated
that Christ should be lowly, that is, from the ranks of the common people,
without great pomp and power, honor and wealth.
7. But as they disregard all this, and will neither hear nor know him, he
proceeds to fulfill the Scripture. He gathers a little flock and establishes his
kingdom through them, while neither priests nor council in Jerusalem are
aware of it. They are left, as it were, gazing and thinking that when Christ
should come and establish his kingdom, he would doubtless make them the
chief instruments therein. This he does not do. He establishes his kingdom
at Jerusalem and charges the disciples to tarry there until the sending of the
Holy Spirit upon them, who should continue the same work among them,
convincing and compelling them to believe that the predictions of the
prophets have been fulfilled.
8. But the apostles are weak and slow to believe this; they do not realize
that Christ has appeared in just the manner in which they and all the Jews
had hoped and expected. The disciples wondered why, if he really were the
Christ — as they considered him — he did not so convince all the people at
Jerusalem and organize, prepare, establish and confirm his kingdom so that
the entire nation would flock to him, and the whole world sing and
proclaim the great power and glory of this king through whom all humanity
would be honored, and obtain wealth and salvation. Since he proceeds in a
manner so contrary to their expectations, permits himself to be crucified,
and dies on the cross, and after his resurrection shows himself to only a
few persons, they can never believe that through him the marvelous things
of the new kingdom should be accomplished those things which they had
learned from the writings of the prophets.
9. Christ has to bear with such hardness of heart in them, though he
upbraids them and instructs their ignorance. As they are gathered together
and he is about to depart from them, he tells them how his kingdom is to
 191
be entered upon, and how he will accomplish its beginning through them. It
shall not be by the help and advice of the officials at Jerusalem, nor with
their knowledge. It shall not be with temporal force nor power, but shall be
felt solely through the message and commission of the ministry with which
he charges them, saying:
“Go ye into all the world, and preach the Gospel to the whole
creation. He that believeth and is baptized shall be saved; but he
that disbelieveth shall be condemned.”

II. CHRIST’S MISSIONARY COMMISSION TO HIS DISCIPLES TO PREACH THE

GOSPEL TO THE WHOLE CREATION.

I. THE COMMISSION ITSELF.

10. These are words of the sovereign Ruler, words that are becoming his
majesty — commissioning these poor beggars to go forth and proclaim this
new message, not in one city or country only, but in all the world, in
principalities and kingdoms and to proclaim it publicly and cheerfully; to
speak before all creatures, so that all humanity might hear the message.
That certainly means, to stretch forth the arms and gather unto Christ a
great multitude. Indeed, it is such a mighty commission, that the like of it
was never issued in the world.
11. The command of a temporal ruler goes no farther than to the confines
of his own kingdom; likewise that of a father to his own household: but
this commission of Christ concerns all kings, princes, countries and people,
great and small, young and old, simple and wise, sinners and saints. With
this one message he claims all dominion and power, all wisdom, holiness,
majesty and the right to rule on earth with unlimited authority. What else
can the world think and say about it than this: What! this one man and his
eleven poor beggars dare to assume authority over Moses and all the
prophets, yes, even over all people? Even Moses was sent only to Pharaoh
and his people in Egypt. Is this man, then, to have the whole world for his
field? He is in relation to it no more than a common laborer!
12. It must be a master of no mean authority who dares to exercise the
right to send forth messengers not only to one or several crowned heads,
but to all rulers throughout the world. Christ does all this as though he
possessed full power and authority over them as his subjects, charging his
disciples that they should fear no one, no matter how great and powerful
 192
he might be, but should cheerfully go forth, continuing to the remotest
parts of the world, and preach the Gospel, with the assurance that they
could not fail to be heard and that no one was able to hinder them.
13. Thus was it fulfilled. “Beginning at Jerusalem,” the kingdom touched
the whole world. No other kingdom ever had such power. There never yet
lived a ruler who achieved supremacy over even one-half of the world.
How is it then, that from Jerusalem to the remotest corners of the earth all
men know of this king who is called Christ? And all this was accomplished
without a single sword-thrust and without military power; simply through
these poor beggars, whom Christ sent forth into so many kingdoms and
principalities that resisted them with the sword, with fire and water and
with their whole might. If the apostles had been dependent upon their own
power, they would have miserably failed before crossing their own
thresholds. They had been afraid of their own people, the Jews, and had
hidden themselves behind bolted doors. But later on, upon the strength of
this commission, they boldly went forth, not only among their own people,
but in all kingdoms, through all principalities, and in the face of all the
powers and resistance of the world and the devil.
14. Whence did they obtain such courage and strength? Surely not from
any king of Persia nor emperor of Rome, Turkey or Tartary. No, it was
from the Lord alone, who ascended into heaven and commanded them to
go and preach to the whole creation. And as Christ began to set up his
kingdom, so it will continue till the end of the world. Certainly he is not
Lord in any temporal sense. He is the one to whom all authority in heaven
and on earth is given, as he himself declares in <402818>Matthew 28:18. To him
must be subjected both angels and men, and all creatures, as God also saith
to him in <190208>Psalm 2:8: “Ask of me, and I will give thee the nations for
thine inheritance, and the uttermost parts of the earth for thy possession.”
This is the reason why we know and believe in him. Only Christ could have
brought the world everywhere to believe in one who was apparently a
simple Jew.
15. These words of his command are marvelously powerful. Therein he
shows that he is greater than all emperors, kings and rulers on earth, by his
own power subjecting unto himself all creatures. He does not commission
his disciples to ,convey his greetings or to ask favors of certain rulers on
earth, but in full authority he issues to all rulers a command that they shall
accept his message and obey his orders. It is evident, too, that this
 193
commander is mightier than any angel. Angels are, indeed, mighty and
powerful beings, sent by God to do his bidding with reference to certain of
his servants; as, for instance, we see Moses leading his people out of Egypt
by an angel. But Christ issues his own command, that shall reach all the
world, yea, even all creatures, intimating that all belongs to him. Such
authority is given to none else but this son born of the Virgin. He must,
therefore, be the one Lord over all things, over angels and men, the only
God and Maker of all creatures.

III. THE PREACHING OF THE GOSPEL ENJOINED IN THIS COMMISSION.

A. THE PREACHING OF THE GOSPEL IN ITSELF.

16. Now this is the commission: “Go ye and preach the Gospel to the
whole creation.” Christ looks far into the future. He does not want his
message hidden in a corner. He does not wish them to have any fear
concerning it, neither to go about it secretly nor deceitfully. He wants it
proclaimed so publicly that even the sun in the heavens, yea forests and
stones might hear it if they had ears. And so it has been proclaimed, though
the world has opposed it for so many centuries. It has steadily advanced.
There never has been in the world a like force and power; nothing of equal
sway and authority. This message, then, must be of divine power. (It
pertains not to insignificant, vain, or sinful things of the world, such as
robbing, stealing, lying, deceiving, murdering, violence, oppression and
tyranny, but to pure, heavenly and divine things. Thus it cannot be of
human origin but is God’s own message. Both word and work, then,
harmonize and openly testify to Christ’s authority before all creatures
under heaven, on land and sea.
17. Christ thus sends forth, not a decree to stir up rebellion in the world, or
to overthrow the legal power of kings, princes or other temporal authority,
but he simply puts his word and command into the mouths of the disciples
that they may carry into effect his own power by their speech and ministry.
They shall speak not of worldly institutions, worldly authority or earthly
riches, nor of the glory of the Jewish people, their laws, religious rites and
priesthood — though it was the expectation of all Jews that these should
be world-honored but the import of the message shall be to teach nobler
things, namely how we may be reconciled to God, how be redeemed from
sin, death and all evil, and be saved; how to obtain everlasting
righteousness, life and glory.
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18. This, indeed, was a new message, of which the world knew nothing. It
differs greatly from all other preaching and teaching. Yes, heaven raises it
above all that can be taught on earth. All other teaching must give way to
it, for it alone ministers the power to be saved. When Christ says, “Go ye
into all the world and preach the Gospel to the whole creation,” he desires
none to be excluded; but he shows that the whole world knows naught of
his doctrine: In spite of all its wisdom, it is blind concerning these things,
no matter how learned and holy it pretends to be. His own people, the
Jews, though they have not the light and knowledge of salvation to which
the prophet Zecharias refers in his Benediction, <420177>Luke 1:77: “To give
knowledge of salvation unto his people in the remission of sins.” If the
Jews had known this before, or could have discovered it for themselves, it
would not have been necessary to preach it to them. Christ would not have
had to descend from heaven and send forth his servants into the whole
world with the message.
19. All the world is here sent to school, to hear and learn of Christ’s
kingdom and confess that it did not know anything about it. Men may
know well how to build, how to care for their property, to rule, to be
outwardly pious, and how to lead a decent, honest life, and they may be
able to teach others what they know; but of things pertaining to God’s
kingdom, and how to escape sin and death, they know nothing. Christ sets
aside all teachings, even that of Moses, and of the ten commandments. The
order is given to the disciples to go forth and tell all men what they do not
know — that all must hear and accept, by God’s command, this message, if
they would be saved.
20. The meaning of this message Christ plainly shows. In the first place, he
gives it a worthy name, calling it Gospel-preaching. No doubt he gives it
this peculiar new name for a special reason, to distinguish it from all other
teaching and preaching. It is something different from the Law of Moses
and the teachings of men. A new name would impress itself upon the minds
of the disciples. For the word “Gospel” means a new message — a good
message bearing joyful tidings, proclaiming something, that one gladly and
eagerly hears. Not a law or a commandment, forcing or demanding from us
and threatening punishment and condemnation if we do not obey it. Such a
message none like ,to hear. Even if we, to our utmost ability, both teach
and obey the law, yet no consolation and joy will result from it; because we
can never so perfectly comply with its demands that it will cease to smite
and accuse us. Therefore, if we were to be rescued, God had to send us,
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through his Son, a different message than the Law from which to derive
consolation and peace.
21. As to what the Gospel is, and the difference between the Law and the
Gospel, enough has already been said. However, we here observe how
Christ himself gives the definition, and shows what the Gospel teaches,
saying:
“He that believeth and is baptized shall be saved;
but he that disbelieveth shall be condemned.”
22. This indeed is a kind, friendly and consoling message, and is rightly
called a Gospel; here, in one word, you hear salvus erit, i.e., he shall be
saved — the gates of heaven opened, hell c1osed, the Law and judgment
set aside, sin and death destroyed, and life and salvation granted to all the
world if they only believe the message. Oh, if one could thoroughly learn
these words: Believe and be saved! They are spelled in few letters yet they
are a sermon of such power that the world cannot grasp the glorious grace
and unspeakable treasure given us through this message. And all this
without any merit on our part since we have done absolutely nothing to
earn it, we have not known anything about it. If the world had really
believed it, they would, I am convinced, out of pure love have
overwhelmed the preachers of the Gospel, particularly the apostles, and
come in great multitudes and joyfully kissed their feet and borne them on
their hands, praising and thanking God for their having lived to hear a
Christian Gospel preacher.
23. The Gospel is faithfully taught and practiced in our day, yet it will
continue to be necessary, as here, for Christ to upbraid his disciples with
their unbelief and hardness of heart. Unbelief is still too strong in us, and
our hearts are too narrow and too weak to grasp these wonderful words.
We are controlled too much by our own desires and feelings when sin
troubles us and God’s wrath startles and terrifies us, though we desire to
be saved. We seek and strive to discover how we may save ourselves by
our own works; we try to find within ourselves that, by which we may
justify ourselves before God.
24. We must, therefore, constantly learn, preach and exhort about this
message of salvation, though it cannot at once enter the hearts of men —
that is impossible. But day after day, year after year, the Gospel may the
more and more be grasped, to the limit of our comprehension here on
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earth. ‘the promise is dependent upon the condition. We cannot separate
these two things; they must remain together just as Christ joins them and
says: “He that believeth shall be saved.” As to one part, namely, shall be
saved, there is indeed nothing wanting, nor is it uncertain; this is surely a
promise in the Word, which is God’s unchangeable truth. But as to the
other part, our believing, there is indeed much lacking. We do not firmly
believe; we do not accept and adhere to God’s word of promise. As I have
said, the grace and the spiritual treasures offered are so great that the
human heart is astonished and overwhelmed when it realizes that the high
and eternal majesty opens the gates of heaven so wide, and that he causes
his grace and mercy to shine over all the sins and misery of the whole
world, and that this great store of grace and spiritual riches is given us
through the Word alone.
25. However, this passage stands here and declares both what the Gospel
is, — a message concerning faith in Christ, — and what power it has,
namely to save him that believeth. The Jews have waited until this day for
the coming of their Messiah to restore the city of Jerusalem and its temple,
and so exalt the Law of Moses that it may be accepted by all the world.
But what happens? At the very place and at the very time when their
temple services are most glorious, and their best, noblest and wisest men
most strenuously observe the Law, the Son of God himself pronounces
judgment upon them, commanding his disciples to go and preach
throughout all Jewry and all the world that not the temple service nor the
Levitical priesthood, not circumcision nor the Law and its observance,
which God indeed had given them, will save, but he that believeth shall be
saved, be he Jew or gentile. There is no distinction (<450323>Romans 3:23), nor
one possessing any special privileges. This Gospel shall be preached to the
whole creation.
26. This, surely, was tearing a dreadful hole in the Jewish expectations and
ideas — proclaiming himself as alone having authority and that to him all
must submit — for neither Moses nor any of the prophets would have
dared to do so. They all had to be circumcised and to observe the Law
under penalty of loss of body and soul. And now this man Jesus with full
authority interferes, and even indifferently sets aside the Law, as though he
would know nothing about it. He commands, in few simple words, his
disciples thus: You shall not tell the world, in whatever part of it you may
be, that the people must go to Jerusalem, or must keep the Law of Moses
etc., but you shall tell them all that if they would be saved, which
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everybody desires (especially the Jews at that time), then they must believe
this message of mine, and thereupon be baptized etc. Commence this kind
of preaching among my people who desire to be saved by their Law and its
temple service, and go forth through the entire Roman empire, and to all
the corners of the world. Those that trust in their idols, reprove and
condemn, one and all, and tell them that this is the command that I, the
Lord of heaven and earth, give them, that they shall believe in me. This is
my message; it shall go through all the world unhindered and unmolested.
No matter if the Jews disbelieve and are offended by it, and put you under
the ban, consigning you to the devil, and fret not if the heathen endeavor to
suppress it by force.
27. This is also a ,consoling message to us, because we, too, are included
in these words of Christ when he says: Go into all the world, and preach
the Gospel to the whole creation. Herein are inclosed all who hear this
message, wherever they may live, be they few or many. “All the world”
does not mean one or two parts of it, but everywhere within it wherever
people may dwell. Therefore, the Gospel had to be proclaimed according
to the command, as it is yet being proclaimed today. Although it is not
steadily triumphant in every place, yet it is destined to reach to the ends of
the earth and to resound in all places and corners of the world. As it is a
general command to preach the Gospel everywhere, to all men, so it is also
a general injunction and the Lord’s command that all shall believe this
message.
28. It was essential for Christ, in his command, to emphasize “all the
world.” The Jews, who wanted thus to silence the rest of mankind, boasted
that they alone were God’s people, to whom the fathers and the prophets
were given, and that Christ was promised to come from their seed. This
boasting Christ had to kill, otherwise they would have overcome us
gentiles and compelled us to become Jews and accept circumcision.
Directly opposed to their claim is the fact that Christ commanded that the
Gospel be preached to all creatures. Christ says, He that believes, belongs
to God’s people and is saved, be he Jew or gentile, Greek or barbarian,
priest or layman, male or female etc. True, God did not give any other
nation than his chosen people, the Jews, those special honors and blessings
that were theirs in their God-given and mighty leaders and in the miracles
he wrought for them, and in the fact that to them first were given the divine
promises and the Scriptures.
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29. But now we are made one people in the sight of God. None have any
preference or privilege to boast of. Christ would have none despised nor
rejected. The injunction reads, To all creatures, the disciples shall preach
and proclaim it. The greatest, the most powerful, the noblest born, the
most learned and the holiest person is not a whit better than the humblest,
simplest, most despised on earth. All are brought into one company and
fellowship. No one is preferred above another. No partiality is shown. No
one is pictured or separated to special honor or advantage; but everything
hinges entirely on “He that believeth.” It matters not what people, nation
or rank or what station in the world they may occupy. There must, of
course, be a difference in the physical life of the various inhabitants of the
earth, as the creatures are and are called each according to its nature and
each is different from the other; sun from moon, man from woman, master
from servant.
30. Therefore, as in the world every country and people have their own
special laws, rights and customs, so, like in outward temporal
appointments, there must also be a difference in the preaching. Every
station and office must be responsible and taught in its appointed sphere.
But though duty be beautifully and faithfully performed, all Jews perfect in
temple service, all temporal government faultlessly administered, all
discipline and obedience observed and rendered in the matter of laws and
customs — yet all of this is not sufficient to insure salvation to the doer. In
this kingdom of Christ all humanity is brought to the same place — all are
made into one bread (kuchen) — all must meet the one condition. Not this
or that person, who lives in a certain manner, and is doing a certain thing,
shall be saved, but: “He that believeth shall be saved.” Here you have it all.
No matter if you are Jew or gentile, master or servant, virgin or husband,
monk or layman, if you believe, says Christ, then you are in my kingdom,
saved and redeemed from sin and death.
31. By this message, Christ’s kingdom is clearly distinguished from all
other kingdoms of the world. In earthly kingdoms, he who obeys the laws
and precepts, does not rob. steal and kill, shall not be punished, but shall be
commended, honored and protected as an obedient citizen of the kingdom.
It will not do to say: He that believes shall have honor and riches in this
temporal kingdom. Such honor and riches would mean temporal, visible
requisition. He who is pious and good in the eyes of the world and leads a
perfect life, is not, because of that, in the kingdom of God. Something
higher and better is necessary. He must believe in Christ, who ascended
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into heaven and sitteth at the right hand of God. A temporal kingdom
knows nothing of the spiritual matters of faith. It does not deal in nor
control these’ things. And yet the blind world dares to attempt that which it
is not able to understand nor rightly to judge.
32. On the other hand, Christ’s kingdom has nothing to do with the
kingdoms of men. He permits them to continue in their own observances.
Christ commands that the disciples should preach the Gospel to all
creatures. The creatures existed before the Gospel came to them.
Governments are instituted, and laws formed, by men, through God-given
reason and wisdom. St. Peter calls them human ordinances in <600213>1 Peter
2:13. They are also called ordinances of God in <451302>Romans 13:2. In such
things, Christ would establish no change; he permits them to remain as they
are, in fact and in name. But instructs the world concerning his own eternal
kingdom; how it is possible for one to be freed from sin and eternal death,
how all, without difference, shall be subject unto him, and acknowledge
him, through faith, as their Lord.
33. We must examine and rightly understand the words, “He that
believeth,” in order not to pervert or mar them by additions and glosses.
With such the papists becloud and nullify this sublime and powerful
passage, attaching to it their sermons, and, saying that here must be
understood “good works” with the word “faith,” so that it must read: He
that believeth, and also does good works, shall be saved. These are the
highly learned masters that take Christ to school, correct his language and
teach him how to speak, babbling in their blindness whatever they please,
though they know not what and whereof they speak concerning these
sublime things. But we shall do Christ the honor to keep his Word pure
and undefiled. He well knew how to express these things and what he
would have the disciples speak when he commanded them to preach his
message to all the world.
34. Christ intentionally made the statement thus plain: “He that believeth,
and is baptized” etc., in order to set right the delusions and pretensions of
the Jews and of all the world regarding salvation by man’s own works. On
faith and baptism, not on our own but on his works, he bases all. In
opposition, the Jews, and the world in general, wish to consider their own
pride and glory. They boast of their own holiness, unwilling to be censured
and condemned in respect of it. The Jews, because they observe
circumcision, the Law and many temple services, these, in their own
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estimation, sufficient to secure them salvation, will, therefore, not consent
that the heathen, who observe none of these, should be considered their
equals, be called God’s people and be saved, until they also conform to
these practices and become Jews. Just so the false apostles, and many of
those who became Christians, with great pretense fought over these things
and argued against the teachings of the apostles.
35. What have the heathen, who had not the Word of God nor the true
knowledge of him, ever done of themselves, yet they would neither hear
nor accept the Gospel for the very reason that they did not wish to forsake
their idolatry. They claimed that they also served the true God with their
offerings and religious rites. They would not listen to condemnation of
these things.
36. All who depend on good works, and teach the people salvation through
the same, are alike in error. They cannot endure disregard of their works in
the matter of salvation. They cannot endorse such a doctrine as Christ here
states to be true: “He that believeth shall be saved” etc. Although they
receive the Gospel and wish to be Christians, as do our papists, they will
not accept this doctrine in its purity but must defile the same with their
additions and glosses, claiming that it must be understood thus: He that
believes, and does also good works, shall be saved. Their interpretation
means that one obtains salvation, not by faith alone, but also by good
works. Just so the false apostles and disciples from among the Jews also
made additions to this doctrine, pretending that not faith alone secures
salvation, but the law of Moses must be kept also. They said: “Except ye
be circumcised after the custom of Moses, ye cannot be saved.” <441501>Acts
15:1. Thus they confused the true disciples and Christians, and the apostles
at Jerusalem had to reject this statement publicly.
37. But you may say: Indeed, you yourself teach that a Christian must do
good works; God himself commanded to do them, enjoining the keeping of
the Law, and Christ also says: “If thou wouldest enter into life, keep the
commandments,” <401917>Matthew 19:17. Now, faith alone does not justify and
save. This message must be understood as not excluding good works; but
Christ here, in addition and beyond good works, also demands faith, which
the Jews and heathen did not exercise. Our papists also hold that good
works are not sufficient unto salvation for those who have no faith, but
that faith and good works must go together. Nor do they mean by “works”
the observance of the law of Moses, of circumcision and the Jewish temple
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service, which are now obsolete; but they mean the works demanded by
the ten commandments, which teach the obedience all men owe to God.
And in order to prove that these words must be thus understood, the
papists refer to <402819>Matthew 28:19-20: “Go ye therefore, and make
disciples of all the nations, baptizing them,” etc. and “teaching them to
observe all things whatsoever I commanded you.” These last words, they
say, also belong to the command Christ here gave to the disciples;
therefore, this text must be interpreted to mean that it demands not faith
alone, but also good works.
38. We answer: All this, as I have said before, is mere babbling, false and
perverted comment of blind sophists who understand nothing of this text
and of the glorious doctrine of the Gospel. They know not what they say,
concerning either faith or good works, nor do they know how properly to
distinguish between the two. We also confess, and have always, better and
more forcibly than the papists, taught that good works must be done; that
they must follow faith, and that faith is dead if good works be absent.
Therefore, this doctrine of faith does not denounce good works; it does not
teach that they should not be performed. Nor is it the question here,
whether or no good works are requisite. But faith and good works differ,
and it must be taught with discrimination what is the value of each for and
by itself. Each must be considered in its proper relations that we may
understand both what faith accomplishes and receives, and why good
works are necessary. This distinction is everywhere taught in the Gospel
and was preached by the apostles. It is, therefore, but blindness, if not
intentional malice, that these papal sophists, without here making any
distinction, in a swine-like manner misconstrue and pervert these passages
so that neither of them can be clearly understood.
39.We, therefore, insist that these two passages — this one and that
written in Matthew — be properly interpreted in the light of their actual
wording and arrangement. In our teachings it is right that we instruct men
to observe all that Christ commanded. But we cannot disregard that which
Christ here says concerning faith. We must always observe the place and
order which Christ gives his words. Now, we find in this text, <402819>Matthew
28:19-20, that Christ first commands the eleven to go and make disciples
of all nations, and to baptize them into the name of the Father, Son and
Holy Spirit. That is, they are to preach to them the teaching of the Gospel,
how they must be saved — which, as yet, neither the Jews nor the heathen
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knew — and in this knowledge to baptize them, making the people
disciples or Christians. These are the first essentials and thereto the words
agree: “He that believeth and is baptized” etc. Then comes the other part,
which must follow the teachings of the Gospel, namely, what those who
believe and are baptized shall do. These, Christ says, ye shall teach to
observe all things that I commanded you, so that all things shall be
according to my Word, and not according to the Jewish law and
ceremonies, or any man-made laws pertaining to self-chosen works or
religious services.
40. Therefore these two, faith and good works, must not be confused.
They must be clearly distinguished from each other. Faith and baptism, as
the chief part and foundation of our salvation, must stand first. The other
part follows. Both must be taught, but each in its proper relation. As I have
often stated, and as is also clearly self-evident, there is a vast difference
between the efficacy of our own works and of that which Christ has
accomplished for us. In our teaching, the latter must be exalted and made
infinitely superior to the former. Now, in these words of Christ: “Teach all
nations and baptize them” etc.; and “He that believeth and is baptized” —
it is evident that he holds before us not our unworthy works and the
demands of the Law, but his own merits and his gift; these we can accept in
no other way than by faith. These are the treasures by which we are saved,
which were neither earned nor procured by us, but were graciously
presented to us by him. For we may never dare to boast that we merit the
gift of Christ in whom we believe, or that the baptism which we receive in
his name is of our own doing or has been instituted by any human being.
41. To prove my statements, consider this: Christ says plainly and clearly;
“He that believeth and is baptized shall be saved;” as though he would say:
If you would know how you can be saved, then this shall be considered the
chief and essential condition — to believe and be baptized. The question is
not whether or no we must do good works. There is no dispute about that.
But there is something more important. The point is not what we are doing
ourselves, but where shall we seek with the certainty we shall find that by
which we can be saved from sin and death, and can obtain life and
salvation? Here Christ clearly explains what shall be the chief doctrine of
the Gospel. He bases it entirely on faith and baptism, concluding that we
shall be saved for the sole reason that we have Christ by faith and baptism.
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42. Believing means: To hold to be true, and with all the heart to depend
on, that which the Gospel and all the articles of faith say about Christ; that
he has been sent to us by God the Father, that he suffered, died and rose
again and ascended into heaven for the sole reason that we may obtain
from God the Father forgiveness of sin and life eternal in his name. That
our faith may grasp and hold this the more firmly, he gives us holy baptism,
by this visible sign to prove that God the Father will accept us and
unfailingly give us that which is offered to us in the Gospel.
43. Now, if I am to believe this, then I must not adulterate my faith with
belief in my own works. I must not depend upon my own merits, daring to
offer them to God, as do the monks and self-righteous Jews. There are two
doctrines that will not agree and can never hold combined, namely, the
belief that we, for Christ’s sake and without our merits, obtain God’s
grace; and the belief that we obtain God’s grace by our own works. For if
we could obtain this grace by our own merits, then we should not need
Christ in addition. Such confusion and detestable patchwork of the sophists
cannot be tolerated — the claiming that Christ, indeed, atoned for original
sins and for sins done aforetime and that he opens the door of heaven, but
that we ourselves, by our own good works, must now also atone for sins
and merit grace in order to fully obtain salvation. This is to rob Christ of
his honor; yea, to set him, his death, resurrection and ascension aside, as if
his merit were not sufficient for us, and as if his sufferings and blood are
not able to atone for sins. But St. John says he is the only propitiation for
our sins, and not for ours only, but for the sins of the whole world. <620202>1
John 2:2,
44. And that the passage we are considering and similar ones must be thus
understood, St. Paul teaches in his epistles, especially in that to the
Romans, where he proves that we are freely justified by his grace through
the redemption that is in Christ Jesus, whom God set forth to be a
propitiation, through faith in his blood <450324>Romans 3:24-25. Here he plainly
mentions the word gratis, i.e., freely, without our merits, and not for the
sake of our works. Thus, we may have a sure consolation, and not doubt
God’s grace and salvation though we are truly unworthy and still have
remnants of sin in us. If the people be taught thus: If you desire forgiveness
of sins and a merciful God, you must do enough good works and possess
sufficient merits to overcome and remove your sins — then faith is already
nullified. Christ is then of no efficacy, conscience is robbed of all
consolation, and man is driven to despair, because he seeks help by and in
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himself and dares to attempt to accomplish himself that for which Christ
was sent and which only he could do for us. Christ came to fulfill the Law,
and to earn for us, by his obedience, grace and life eternal.
45. So, our passage on faith, and others like it, must be understood in this
light; not perverted and marred by misleading comments and additions, for
the purpose of belittling faith and contradicting Christ’s meaning. Such
error will surely result if the teaching of good works is confused with that
of faith; if distinction is not made between the chief doctrine of Christ’s
Gospel, appropriation by faith alone, and the teaching of the Law
concerning good works. As I said above, these two doctrines cannot stand
side by side; they are directly contradictory. To believe that for Christ’s
sake alone grace and eternal life are granted, and yet at the same time to
seek and claim to obtain them by our own merits, is absurd.
46. I repeat, Christ would, with these words, condemn the pretensions of
the Jews and of all the world, their boasting of their law and works, and
would declare that no one will be saved by works, but alone by faith in the
Lord. It is written that Christ alone has conquered sin and death, and is
now sitting at the right hand of God, etc.
47. From all this explanation you are now enabled to clearly distinguish
between these two passages from Matthew and Mark — which the papists,
by reason of their ignorance, confound with each other — so that both are
vindicated. By the text: “He that believeth and is baptized” etc., our own
works and doings, in so far as they are considered as a merit, are not
considered with faith but are excluded when we speak of man’s
justification and salvation before God. Not that good works have no place
in a believer’s creed, but he must be conscious that by his own worthiness
he cannot be saved, that his own works and deeds do not merit for him
grace and life eternal; that this has been merited for him through Christ
alone, granted him for Christ’s sake, and must be apprehended by faith.
Then this text, “He that believeth and is baptized shall be saved,” is rightly
understood.
48. When one understands and believes this text, then the teaching of the
other text should follow, namely, that we should also do good works. Yet
good works must accompany faith and depend upon faith, which always
clings to Christ and pleads before God that he will graciously and for
Christ’s sake accept and be pleased with the supplicant’s life and works,
and not impute to him that which might be imperfect and sinful in him.
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Hereupon follows properly the text, <402820>Matthew 28:20: “Teaching them to
observe all things whatsoever I commanded you.” Fail not to observe the
first and essential condition; for if faith is absent, all our good works and
upright life count for naught before God. Indeed, it is not possible to do
truly good works without faith. Christ says in <431505>John 15:5: “For apart
from me ye can do nothing” etc.
49. Observe, by making this distinction you can rightly understand this
passage. Learn how to apply it and to derive from it consolation in the
struggle with a conscience, terrified by sin and death. Only in the
experience of such agony can one know the power of faith. This truth is
apparent even among the papists and all sectarians, for they also preach
these words, although in a superficial and indifferent manner as if they were
of no importance. They thus show, by their besmirching additions, that
they understand nothing about the subject. Alas, exclaim the papists, that
you preach nothing but faith, notwithstanding we are neither unbelievers
nor Turks. Well, my good man, if it is so easy, then try it once and see how
you will fare in the hour when death overtakes you, or when Satan terrifies
and disheartens you, and when your reason and all your senses feel nothing
but God’s wrath and the anguish of hell.
50. If you are a Christian, as you claim, then you must, indeed, believe and
never doubt the statement that Christ died for you, and through his
resurrection and ascension conquered for you sin, death and hell; yes,
destroyed and swallowed them up. Why is it, then, that you still fear death,
flee from God and dread his judgment? This surely is an unmistakable sign
that you lack faith, inasmuch as he that has faith cannot be troubled nor
terrified by death or hell. Where faith is, there it strengthens and delivers
the heart from fear, so that we can cheerfully say: What do I care for sin,
death and the terrors of Satan, for I have a Lord and Savior who sits in
heaven at the right hand of God the Father, and rules over all in heaven and
upon earth, and who gives me his righteousness and life? Can you
thoroughly learn the art to do this? Then I will say, you are a doctor of all
the doctors. However, you will certainly experience, like all others, even
the greatest saints, that you are woefully deficient when it comes to a real
test and trial.
51. The reason the world cares naught about the preaching of faith is that it
lives in false security and in carelessness, having neither knowledge nor
experience of the terrors of sin and a troubled conscience. But when death
 206
and its horrors overtake it, then it knows of no help and plunges suddenly
into despair. Then it will, indeed, having waited too long, realize what it is
to have faith, of which it hitherto knew nothing. It will learn that faith is
not a dead letter, not mere words of the tongue, a vague idea or a mere
imagination, which the papists call faith, but a fearless and strong courage
that, with all boldness of heart, relies on Christ, in defiance of sin, death
and hell.
52. In such times, even the best of holy men deplore their weakness, and
must confess that their faith is still insufficient, because they are sad and
troubled by fear and anguish. As to these words, “He that believeth shall be
saved” etc., there is, indeed, no doubt whatever that by them hell is closed,
heaven opened, and eternal life and joy granted. But here the chief thing is
lacking, namely, that you are not yet the person qui credit, i.e., who
believes, or that you are still weak in faith. However, though you are not
strong, if you only cling to Christ you will obtain the consolation, power
and strength that overcomes all terror of death and hell, which all human
power, works and merit cannot accomplish.
53. Here your conscience, burdened by the. demands of the Law, will say:
You still have sin, and have not kept God’s commandments, which under
threat of eternal condemnation, you are bound to keep. Answer: All this I
know, alas, only too well, and you must not speak to me of it. Wait with
your demands of the Law as to what I must do, till I first possess this chief
part of my salvation, namely, Christ and his righteousness, Christ who
conquers sin and death for me. This, alone, I want to hear now, and it shall
transcend the other in importance as much as the heavens are higher than
the earth. For at present the question is not, how I must live and what!
must do, but how I may overcome sin and death, or, as Christ here says, be
saved. But, after having attained all this, and being, in spite of all that is
called sin, death, hell, God’s wrath, Law and works, in Christ justified and
saved, and made heir of life eternal, then I want to know also how I must
live here on the earth. Then you may come and teach and admonish me,
like a faithful schoolmaster, as much as you can, but never going further
with your Moses than is right and necessary; not teaching me that thereby I
can be saved, or can conquer sin and death.
54. Now, this is the message that Christ commands to be preached to all
creatures. But that we may know that in his kingdom he would have this
message supreme, so that we should never doubt it, nor expect something
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else, but should altogether depend upon it and know that it shall stand as
an irrevocable declaration of this Lord of all creation, Christ repeats the
message once more, making it still stronger in the negative form, saying:
“But he that disbelieveth shall be condemned.”
55. Here you have the final judgment against the boasting pride and self-
praise of the Jews and of all the world. As the first part of the text with one
word opens heaven, closes hell and sets aside Moses and the threats of the
Law for those who believe, so Christ here with one word, closes heaven,
leaves open the jaws of hell, permits death to reign and Moses to be an
intolerable tyrant for all that disbelieve. For this there is and shall be no
help, though you, like the Jews, torment yourself to death in keeping the
Law, even torturing and burdening yourselves, saying: Did I not do many
good works and even suffer much? Alas, here you have the decision: “He
that disbelieveth shall be condemned.”
56. Even though man accomplishes all that he possibly can, yet without
Christ, everything has already been concluded under sin and God’s wrath;
as we heard in the Gospel of St. John, that the Holy Spirit will convict the
world in respect of sin, because they believe not etc. <431608>John 16:8. Here, in
the text we are considering, the judgment of condemnation is already
pronounced on the world, together with all its righteousness of the Law
and religious service. No one on earth can escape this judgment, nor be
rescued from condemnation, except by hearing and believing this message,
which says that those who believe in this Lord and Savior shall not be
condemned because of their sins, but shall, because of him, have
forgiveness of sins and life eternal.
Christ says, in <430316>John 3:16, that “God so loved the world that he gave his
only begotten son, that whosoever believeth on him should not perish” etc.
“For God sent not the Son into the world to judge the world; but that the
world should be saved through him.” <430317>John 3:17. Therefore, “He that
believeth on him is not judged,” but “he that believeth not,” says he, “hath
been judged already.” <430318>John 3:18. This judgment of condemnation
remains upon him because of his disbelieving, imputing all sins to him,
which cannot be forgiven. Thus he increases his sin and makes his
condemnation the stronger; in addition to all ether sins, he also despises
Christ by not believing in him.
 208
B. THE SIGNS CHRIST APPOINTED TO ACCOMPANY
THIS PREACHING.
57. When Christ adds baptism to the first part, “He that believeth,” he has
in view the established rite among the Christian people. We read in
<402819>
Matthew 28:19, where he puts both parts together, “Make disciples of
all the nations, baptizing them” etc. He thus shows, first, that faith, which
the Gospel preaches, must not remain concealed; it is not sufficient for
each one to go his own way’ and believe for himself, after he has heard this
Gospel message, deeming it not necessary to confess his faith before
others. On the contrary, in order that it may become evident, not only
where this Gospel is preached, but also where it is accepted and believed,
,that is, where the church and kingdom of Christ may be in this world,
Christ wants to unite and hold us together by virtue of this divine sign,
baptism.
If Christians were without such an ordinance, if they had no common bond
in the way of seal or sign, the organization would neither be expanded nor
preserved. Christ wishes to bind us together by a divine communion, to
further the spread of the Gospel; that others through our confession, may
be brought into the fold. Therefore, baptism is a public testimony to the
Gospel teaching, and to our faith, by which the world may know where and
within whom the Lord rules.
58. In the second place, Christ has especially ordained this sign to the end
that, through the office of the Word and of baptism, we may be conscious
of God’s work and mighty power in his church; that the Christian, in
accepting baptism, might know that, Christ himself being witness, he is
accepted by God the Father, Son and Holy Spirit. That is what it means to
be baptized into the name of the Father, Son and Holy Ghost, in obedience
to Christ’s command. Thus, baptism is a sign and seal, in addition to the
Word or promise, that we have been called and brought into the kingdom
of Christ, have become God’s children and heirs of eternal life, if, by faith
we cling to Christ. This we have often taught elsewhere with reference to
baptism.
59. It is, indeed, wisely ordained by Christ, that in his kingdom, which shall
expand into all the world and among all nations, he instituted not many
ceremonies, as was the custom among the Jews, nor a diversity of forms
among the various countries and nations, peoples and languages; but he
ordained only the simplest and most ordinary sign; it is everywhere
 209
observed in the same way — just as the preaching of the Gospel is alike in
all places, making all, adults and children, rich and poor, great and humble,
one and all, in the world, equal before God. Hence, if a Christian from the
uttermost parts of the world should come to us and observe our forms, he
would have to say, They are the very same Word and sign that I have
learned and received.
60. Among the various inhabitants that people our earth, each individual
and each nation has its own characteristics. But Christians everywhere may
be distinguished by their one doctrine, one language, one sign, even as they
have one faith and one confession. Indeed, the kingdom of Christ
everywhere is a kingdom of love, unity and peace. But it would be
impossible for it to always withstand, steadfastly and in unity, the devils
and their wiles, if Christ, by his divine power, did not preserve and protect
it.
However, we see that although Satan causes many sects and factions to
rise up, soon they war among themselves and disappear again. What
countless cliques and fanatical tyrants Satan has produced to oppose the
Gospel during these fifteen hundred years, endeavoring to rend and destroy
the kingdom of Christ! And yet there remains to this day one and the same
Gospel message, one faith, one baptism and all; even the world, if not
willfully blind and hardened, might see and feel the strength and power of
this Lord.
61. Christ deems it sufficient to say, in the first part of our text: “He that
believeth and is baptized,” and in the other part: “But he that disbelieveth”
etc., not further mentioning baptism. The reason, of course, is that the first
part sufficiently enjoins the ordinance and that baptism is commanded
elsewhere, namely, in <402819>Matthew 28:19: “Make disciples of all the
nations, baptizing them into the name of the Father” etc. Hence, we have
no authority in these for omitting baptism; no reason to hold that because
one has faith he needs no baptism. If one becomes a Christian and truly
believes, he will surely also gladly accept this sign. He will wish to have
this divine testimony and confirmation of his salvation, for strength and
consolation throughout life, and also to confess his faith publicly before the
world. St. Paul makes plain the Christian’s duty when he says: “With the
heart man believeth unto righteousness; and with the mouth confession is
made unto salvation.” <451010>Romans 10:10. True, it is possible that one may
 210
believe though he is not baptized; and again, that some may receive
baptism though they do not believe.
62. This text, however, must be understood as commanding and
confirming baptism: no one shall despise the ordinance but, as has been
said, it is the duty of all to accept it. Yet the lines must not be drawn so
closely that one should be condemned and lost for the failure to receive
baptism if he could not obtain it.
63. As a summary, we derive from this text the following propositions:
1. Some believe, and are baptized, which is in accordance with the
general command of Christ, the rule that is to be taught and observed.
2. Some believe, but are not baptized.
3. Some do not believe, and yet they are baptized.
4. Some do not believe, and are also not baptized.
64. This distinction is made by the text itself. (To the first two points
belongs, as we have said, that part of this passage affirming and promising
salvation, namely, “Shall be saved.” Ed. 1546). It has always unanimously
been believed that a person dying a believer is not lost, though he be not
baptized; for it may happen that a true believer is suddenly overtaken by
death before he can receive the desired baptism. (It also occurs that infants
sometimes die before, during or immediately after their birth. These, having
already been commended to the Lord by the faith and prayers of the
parents or other Christians, without doubt Christ will accept, according to
his words: “Suffer the little children to come unto me.” But as to the other
two points, namely, those who do not believe, whether God grant they be
baptized or not, judgment of condemnation is pronounced over them. Ed.
1546). Concerning this it is not necessary to speak further.
65. But the troublesome Anabaptist sects speak contemptuously of holy
baptism, claiming that no one should be baptized who does not first
believe. Their intent is to abolish infant baptism. But since enough has been
written against this error of the Anabaptists in former postils and
elsewhere. we will not now dwell on this matter. It is enough to know that
Christ and the apostles make a distinction between these two points,
namely, teaching and baptizing. Baptism is administered but once. We
would need many to perform the ceremony if baptism had to be
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administered as often as we preach and teach. The teaching and preaching
are of the most important and must be done constantly.
66. It is not stated here whether baptism should be administered before or
after the teaching, but may God grant that the office of preaching should be
exercised above everything else; then baptisms will follow. It is evident that
he who receives baptism once, does not need this sign again. But the
teaching of the Word, by which faith is kindled, strengthened and
preserved, we need continually. For this reason, we observe, the office of
baptizing was committed to people of much humbler station than was the
office of preaching. Christ, himself, baptized no one, as we read in <430402>John
4:2, but commanded his disciples to do so. St. Paul says that he was sent,
not to baptize, but to preach the Gospel, <460117>1 Corinthians 1:17, and that he
himself baptized but few people, though he preached the Gospel among all
the heathen.
67. The sum and substance of the lesson, therefore, is, for us to give heed
to the Word and teaching, and not to judge whether one truly believes or
not. Where the Word is, there we shall also administer baptism, be the
people young or old. For we are not commanded to accomplish the
impossibility of looking into a man’s heart to judge whether he believes or
not. This must be left to Christ alone. Neither is it commanded us, in our
office of preaching, to seek to know how each one may believe, or who
accepts the Word and who does not. It will not do for you to say that you
would preach only to those whom you could first know to be ready to
believe and accept the Word. In that case you would never dare to preach
at all. The same holds in baptism. You must not wait until you are sure as
to who believes and who does not, but give heed to this: Wherever the
Word is preached and heard, and baptism is desired, there you are
commanded to administer baptism, both to young and old. Where the
Word, the all-important thing, is rightly preached, the other will naturally
follow. And, again, where the teaching of the Word is in error, all else is in
vain; because there is neither faith nor Christ. It is the Word that brings us
everything, the sacraments with their power, peace of conscience and even
Christ himself; for it is his power and strength, or, as David calls it: “The
rod of his strength out of Zion,” <19B002>Psalm 110:2; or, as St. Paul
says, “The power of God unto salvation to everyone that believeth,”
<450116>
Romans 1:16.
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68. Preaching is, then, the chief work that Christ and all the apostles
performed and commanded us to do. Christ gives the commission: “Go ye
into all the world and preach the Gospel to the whole creation” etc. The
other work, being inferior in importance, can, indeed, be performed by
those who are not charged with the greater responsibility of preaching. It
will be recalled that both Christ and the apostles sent many to lay hands on
the sick. We may safely assume that, in {he instance when, by the
preaching of the apostles on Pentecost and afterwards, the number of
believers who received the Word and were baptized increased to five
thousand, not all of this multitude were baptized by the apostles alone. The
apostles had to attend to their office of preaching, as commanded.
Baptisms were accomplished by the assistance of others who accompanied
the apostles. St. Paul, having already been called to the apostle-ship, was
baptized by the disciple Ananias. <440918>Acts 9:18.
69. Therefore, it depends not on the person, whoever it may be, that
administers baptism or that receives it; who it is that preaches the Word or
hears it. They may be saints or sinners, believers or unbelievers; if only the
Word is preached and taught in its purity, then the ministry is also right, no
matter who the minister may be. The office of preaching being first
observed, then Christ speaks to you and me who hear the Word and desire
to be Christians, admonishing us with this passage: “He that believeth and
is baptized shall be saved.”
70. The Christians filling this office and possessing the talent that must bear
interest, are commanded to preach wherever possible, and, together with
the preaching, administer also baptism. But as to who may believe or
disbelieve, this you must commit to Christ himself, for it is not in the
preacher’s power to save or condemn, but in the power of Christ alone. He
is Lord over life and death, and may, therefore, grant it or withhold it from
whomsoever he will.
71. However, Christ is not silent upon the point, to whom will he grant
salvation. He says: “He that believeth and is baptized shall be saved.” And
again: “He that disbelieveth shall be condemned.” Naught else can help or
hinder; no difference of person or station avails; one being is as dear to him
as another. Only that one believes and desires baptism, will avail to save.
All who are disciples or hearers of this message must so learn.
72. Preachers and teachers must see to it that they preach and teach
faithfully, and, as St. Paul says, shrink not from declaring the whole
 213
counsel of God, <442027>Acts 20:27, that the hearers may know what God
demands and has decreed concerning them. All the world has always
desired, searched and sought to know this, but no one ever attained such
knowledge, till it was revealed from heaven through Christ. It is embodied
in this message. We should no longer seek nor expect any other revelation.
Here it may be clearly perceived that the Gospel itself is witness that the
Word of preaching and the sacraments are the means by which you may
know God’s decree concerning yourself. If you believe the message, you
shall be saved. But if you do not believe, then it is also decreed that you
shall come under the judgment of condemnation, no matter how earnestly
you may have sought, by your works and deeds, to obtain salvation.
Though you had accomplished all the works and wonders of angels and
men, it would be unavailing. The whole world is hereby divided into two
classes, entirely separated from each other, the one for heaven and the
other for hell. On the last day no other judgment shall be pronounced than
that in accordance with this message, namely, the reward of belief or
disbelief.
73. Therefore, we ought to thank God that we belong to those who shall
be saved. For we are among those called God’s creatures, to whom he
commands this message to be preached. And we are, also, thanks to God,
baptized into Christ, and have preached and confessed him ‘before the
world as the Lord that is sitting at the right hand of God the Father, and is
ruling over all the world. Our preaching, faith and confession is, indeed,
pure and true; God grant that our lives be according to our faith and
confession.
All this is said concerning the preaching of the Gospel, which Gospel
Christ commanded to be proclaimed in the whole world after his ascension
into heaven. Now follows the last part, namely:
“And these signs shall accompany them that believe.”
74. Here the sectarians have brooded over the question of signs, vainly
asking why they do not accompany our preaching and whether they no
longer can be expected. It is enough to know, that these signs followed as
a testimony to, and public confirmation of, this Gospel message. They were
especially necessary in the beginning, to further the spread of the Gospel.
But with the preaching of the Word in all lands and tongues accomplished,
their prevalence became less frequent, and their testimony less necessary.
 214
75. Yet it is true that the same power and efficacy of Christ remains in
Christendom. If it were necessary, such signs could even now be
performed. It often took place, and still does, that devils were cast out in
Christ’s name; likewise the sick are healed by prayer in his name, and many
receive help in great distress of both body and soul. The Gospel is now
being preached in new tongues, where it was unknown before. Signs are
given to all Christendom, as Christ says — to those who believe. True, we
do not always observe this gift in every Christian believer, and even the
apostles did not do these wonders with equal power.
76. These signs are inferior and very insignificant in comparison with the
really great wonders that Christ unceasingly works in the world through his
divine omnipotence. He makes frequent allusions to them. These are truly
great wonders: That Christendom is defended and preserved on earth; that
God’s Word and faith, or even a single Christian believer, remains on earth
in spite of the devil and his angels; that he protects us against so many
tyrants and sects, so many false and unthankful people among the
Christians, yea, even against our own flesh and blood — all of them raging
against Christ’s kingdom. Yet the devil, with all his power and the help of
all his servants, will never be able — though he has attempted to do so in
his great wrath and still attempts it through the pope, the Turk and all his
hosts — to remove the baptismal font from the church, the Gospel from
the pulpit, to extirpate Christ’s name or destroy from out his kingdom in
the world the little flock that clings to him. This great wonder, the power
of Christ, is prophesied of and to it praise is given, in <19B002>Psalm
110:2: “Rule thou in the midst of thine enemies,” who are indeed so wroth
and bitter that, if they could, in one moment, they would pervert and
overthrow all that lives and moves in Christendom. And yet, one single
Christian believer, by his preaching and prayer, can be the means of
salvation to uncounted multitudes. In spite of Satan’s hatred and desire to
hinder, many people hear the Gospel, receive baptism and become teachers
of the faith; and through the influence of the Gospel, the sacredness of
home and country are preserved.
77. This good work may well be called by believing Christians, casting out
devils, taking up serpents and speaking with new tongues. Those visible
wonders were only signs to the ignorant unbelievers, as Paul says in <461422>1
Corinthians 14:22, and for the purpose of bringing them to Christ. But why
should we, who know this and believe the Gospel, need such signs? And if
they were necessary, we can easily believe they were done, We see that
 215
through Christ greater wonders are done among us; the power of Satan
and the terrors of sin and death are overcome in our hearts, and many
Christians, both young and old, cheerfully die in Christ and by their faith
,tread Satan under foot. The marvelous power of Christ’s kingdom is
constantly the theme of St. Paul and the other apostles, and Christ himself
lauds it above all other signs and wonders in <421019>Luke 10:19-20, saying:
“Behold, I have given you authority to tread upon serpents and scorpions,
and over all the power of the enemy; and nothing shall in any wise hurt
you,” etc. “Nevertheless in this rejoice not, that the spirits are subject unto
you, but rejoice that your names are written in heaven” etc.
78. Thus, even in our day, are great signs and wonders upon wonders.
Here is an example: In a great city a little flock of Christians is kept in the
knowledge of God and in true faith, notwithstanding that more than a
hundred thousand devils are turned loose upon them and the world is filled
with sects, with scoundrels and tyrants. In spite of the opposition of all
these, the Gospel, baptism, Lord’s Supper and confession of Christ are still
preserved. We can see that, for the heathen, outward, tangible signs were
necessary. Christians, however, behold spiritual signs, in comparison with
which the former ones are but earthly. We need, therefore, not wonder that
they are no longer in evidence now that the Gospel reigns throughout the
world and among those who aforetime could not comprehend God until he
had brought them into the fold by visible signs, as little children are
persuaded with apples and pears.
79. Moreover, we should marvel at and extol the great and glorious
miracles that Christ is daily accomplishing in his Christendom, wherein
Christians conquer the power of the devil and snatch so many souls from
the jaws of death and hell. Against their work the devil daily battles in the
world and fumes in his awful wrath and rancor. Yet he must flee from the
Christian. What though he be cast out of one poor heart, in which he has
raged? The whole world still remains helpless in his power unless it is
brought to the knowledge of Christ. But wherever a Christian, in spite of
the terrors of sin, death and hell, with cheerful heart dies in Christ, there
Satan has been truly cast out from his dwelling-place, and deprived of his
power and kingdom.
80. The wicked world shall not see nor heed such signs and wonders, but
with open eyes and hardened hearts shall pass by and blaspheme them, just
as it always despises God’s works, blaspheming even the public and
 216
indisputable miracles of Christ and the apostles. The world would but the
more despise such signs, were they done by us. God must withhold them,
since the Gospel is now revealed everywhere, giving the world only those
other signs, by which it is offended and therefore is overthrown and
destroyed by the power of God. The Jews so fared when they despised the
signs by which Christ manifested his proffered help and blessings. They
looked for and demanded other signs. Then he refrained and would give
them no other sign than the sign of Jonah, lying, after his crucifixion, for
three days in the grave in weakness and death. Afterward he came forth
from death and the grave, demonstrating his power by his resurrection and
ascension. Now he mightily rules over all the world, and will overthrow
and destroy it, together with all its power and glory.
 217

SUNDAY AFTER CHRIST’S

ASCENSION. (EXAUDI).
The following sermon, which is not found in edition c., appeared in seven
pamphlet editions in 1522, 1523 and 1525. The first bears the title: “A
sermon on the Sunday after the Ascension of the Lord Jesus, the Gospel of
John 15. “When the Comforter is come, whom I will send unto you’ etc.
Preached by Dr. Martin Luther, Wittenberg.” (1522).
German text: Erlangen Edition, 12:238; Walch Edition, 11:1343; St. Louis
Walch, 11:992.
Text: <431526>John 15:26-16:4. But when the Comforter is come, whom
I will send unto you from the Father, even the Spirit of truth, who
proceedeth from the Father, he shall bear witness of me: and ye
shall bear witness, because ye have been with me from the
beginning.
These things have I spoken unto you, that ye should not be caused
to stumble. They shall put you out of the synagogues: yea, the hour
cometh, that whosoever killeth you shall think that he offereth
service unto God. And these things will they do, because they have
not known the Father, nor me. But these things have I spoken unto
you, that when their hour is come, ye may remember them, how
that I told you. And these things I said not unto you from the
beginning, because I was with you.

CONTENTS:

A SERMON OF COMFORT AND OF ADMONITION.

* Faith, Confession And The Cross.
1. Confession must accompany faith 1.
2. The Cross follows confession 2-5.
3. If faith does not persevere to the end of life it is in vain 6.
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I. THE SERMON OF COMFORT.

1. How Christ promises the Holy Spirit to his disciples in this sermon
of consolation.
a. Why Christ calls the Holy Spirit here the Comforter 7.
b. Why Christ says here he will send the Holy Spirit from the Father 8.
c. Why Christ calls the Holy Spirit here the Spirit of truth 9ff.
* The preaching of the Gospel and of faith brings upon itself the
world’s wrath 10-12.
2. How Christ promises his disciples in this sermon that they shall be
his disciples 13.
* The power the Holy Spirit shows in the heart through faith 13-14.

II. THE SERMON OF ADMONITION.

1. The connection of this sermon with the one above 15-16.
2. The sense and understanding of this sermon of admonition 17.
3. The conclusion of this sermon of admonition 18ff.
* The false and true knowledge of God and Christ.
a. The false knowledge of God and of Christ 18-19.
b. The true knowledge 20-21.
c. Whether work-righteous persons have the knowledge of God and of
Christ 21.

SUMMARY OF THIS GOSPEL:

1. The Holy Spirit is called the Spirit of Truth, because he makes us true,
upright men, without whom all men are liars. <19B611>Psalm 116:11.
What is now the free will of man, and what can human teachings
accomplish? The prophets and apostles spoke under the influence of the
Spirit of God, as St. Peter says: “Knowing this, first that no prophecy of
Scripture is of private interpretation, for no prophecy ever came by the will
 219
of man; but men spoke from God, being moved by the Spirit.” <610120>2 Peter
1:20-21.
2. The same Spirit of truth, says Christ, shall bear witness of me: and ye
also bear witness. The Spirit within, but you outwardly in your words. St.
Paul also says the same to the Romans: “For ye received not the spirit of
bondage again unto fear; but ye received the spirit of adoption, whereby
we cry, Abba, Father. The Spirit himself beareth witness with our spirit,
that we are children of God.” <450815>Romans 8:15-16.
3. The First Epistle of Paul to the Corinthians treats of the offense of the
cross and the foolishness of Christians.
1. Beloved, you have heretofore heard much about faith. Today you hear
also of the witness of faith and of the cross that follows. Paul says to the
Romans, “With the heart man believeth unto righteousness.” <451010>Romans
10:10. If one be pious, he must begin in his heart and believe. That serves
only unto godliness; it is not enough for salvation. Therefore, one must
also do what the Christian life requires, and continually abide in that life.
Hence, Paul adds: “If thou shalt confess with thy mouth Jesus as Lord,
thou shalt be saved,” It is these two things that constitute our salvation,
faith and the confession of faith. Faith rescues from sin, hell, Satan, death
and all misfortunes. Now, when we have this we have enough. We then let
God live here that we may reach a hand to our neighbor and help him.
Besides, God desires to have his name praised and his kingdom developed
and extended. Therefore, we must praise his name, confess our faith and
win others to do the same, so that God’s kingdom may be extended and his
name praised.
2. Thus, faith must be exercised, worked and polished; be purified by fire,
like gold. Faith, the great gift and treasure from God, must express itself
and triumph in the certainty that it is right before God and man, and before
angels, devils and the whole world. Just as a jewel is not to be concealed,
but to be worn in sight, so also, will and must faith be worn and exhibited,
as it is written in <600107>1 Peter 1:7: “That the proof of your faith, being more
precious than gold that perisheth though it is proved by fire,” etc.
3. Now, by confession I must take upon myself the load of Satan, hell,
death and the whole world — kings and princes, pope and bishops, priests
and monks. By faith, everything falls that reason can or ever has devised
for the salvation of the soul. It must chastise the apish tricks of the whole
 220
world, and its jewel alone must be praised. The world cannot endure this,
therefore it rushes in, destroys, kills, and says: “It is expedient for you that
one man should die for the people, and that the whole nation perish not,”
as Caiaphas says in <431150>John 11:50. Thus, the confession must break forth,
that God alone is the Savior; and the same confession brings us into danger
of losing our lives. As the Lord says later to the disciples: “They shall put
you out of the synagogues.”
4. One cannot paint the cross differently than it is here painted; that is its
true color. But the cross of illness — to lie in bed at home ill — is nothing
compared with the cross of persecution. The first is indeed suffering: but
the suffering is golden when we are persecuted and put to death with
ignominy; when our persecutors have the praise; when right and honor
apparently are on their side, while shame, disgrace and injustice are on our
side, compared with the world that wishes them thereby to have God’s
honor defended, so that all the world says we are served right and that
God, the Scriptures and all the angels witness against us. There can be no
right in our cause, and without trial we must be banished and isolated in
shame and disgrace. So it also was the lot of Christ — they put him to
death in the most scornful and disgraceful way, and crucified him between
two thieves or murderers; he was regarded as chief of sinners, and they
said, with blasphemous words: Aye, he called himself God’s Son; let God
help him now, if he wills it differently. Since he does not, God and all the
angels must be against him. So Christ says in our Gospel, “They will kill
you,” and not in an ordinary way, but in an infamous manner, and all the
world will say that they thereby offer God a service. It is, indeed, hard to
hold and confess that God is gracious to us and that we have a Savior who
opposes all the world, all its glitter and shine. But, let the struggle be as
hard and sharp as it will, faith must express itself, even though we would
like to have it otherwise.
5. Faith must expect all this, and nothing follows its confession more surely
than the cross. For it is certain to come to us, either in life or at death, that
all our doings will appear to be opposed to God and the Scriptures. It is
better that it be learned during life, from the people, than from the devil at
death; for the people cannot force it further than into the ears, but Satan
has a pointed tongue that pierces the heart and makes the heart tremble.
Satan torments you until you conclude that you are lost and ruined, that
heaven and earth, God and all the angels, are your enemies. This is what
the prophet means in <190607>Psalm 6:7-8, when he says: “I am weary with my
 221
groaning; every night make I my bed to swim; I water my couch with my
tears. Mine eye wasteth away because of grief; it waxeth old because of all
mine adversaries.” It is hard to endure this. Now you see how weak you
are who are permitted to bear witness of this faith. One fears his wife,
another his children and riches, and a third fears himself.
6. Faith is in vain where it does not continue steadfast to the end. Christ
says in <401022>Matthew 10:22, and 24:13: “But he that endureth to the end, the
same shall be saved. Hence it is better to experience persecution here than
punishment at the end. If one flees persecution, there is no faith in his heart
— only a dead knowledge or erroneous belief, without sap and strength,
marrow and bone; but where there is a true, living faith, it presses forward
through sword and fire. Let us now notice how the Lord comforts his
disciples. He says:
“But when the Comforter is come.”

I. CHRIST’S SERMON OF COMFORT.

7. That we may, under no circumstances, despair, Christ says, I will send

you a Comforter, even one who is almighty. And he calls the Holy Spirit
here a Comforter; for although both my sins and the fear of death make me
weak and timid, he comes and stirs up the courage in my heart, and says:
He, cheer up! Thus he trumpets courage into us; he encourages us in a
friendly and comforting manner not to despair before death but’ to
cheerfully go forward, even though we had ten necks for the executioner,
and says: Aye, although I have sinned, yet I am rid of my sins; and if I had
still more, so that they overwhelmed me, I would hope, that they should do
me no harm. Not that one should not feel his sins, for the flesh must
experience them; but the Spirit overcomes and suppresses diffidence and
timidity, and conducts us through them. He is powerful enough to do that.
Therefore. Christ says further:
“Whom I will send unto you from the Father.”
8. For he, the Father, is the person that takes the initiative: I am the Son;
and from us the Holy Spirit proceeds. And the three persons are one, and
one essence, with equal power and authority, as he better expresses it when
he says:
 222
“The Spirit of truth, who proceedeth from the Father.”
9. That is as much as to say: He who will comfort you is almighty and Lord
over all things. How can the creatures now harm us, if the Creator stands
by us? Notice how great the comfort of the Holy Spirit is. Now let all the
Turks attack us. As long as he is our guard and rearguard, there is no
danger. John also says in his first Epistle, <620319>1 John 3:19-20: “Hereby shall
we know that we are of the truth, and shall assure our heart before him;
because if our heart condemn us, God is greater than our heart, and
knoweth all things.” Likewise, in the following chapter, verse 4, he says:
“Ye are of God, my little children, and have overcome them: because
greater is he that is in you than he that is in the world.” So the Lord now
says, Him will I send unto you, so that nothing can harm you. Is not that
liberal comfort? Who would not be fearless and cheerful in view of this?
And Christ calls him “The Spirit of truth;” that is, where he is and comes
there is a rock foundation through and through, the real truth. Neither
falsehood nor hypocrisy is there, for the Spirit is not hypocritical. But
wherever he is not, there is nothing but hypocrisy and falsehood.
Therefore, we fall when the test comes, because the Spirit of truth is not
present. Christ now further says:
“He shall bear witness of me.”
10. That is, if he is in the heart he speaks through you, and assures and
confirms you in the belief that the Gospel is true. Then, as a result, the
confession of the Gospel springs forth. What, then, is the Gospel? It is a
witness concerning Christ, that he is God’s Son, the Savior, and beside him
there is none other. This is what Peter means when he says: “Ye are a royal
priesthood, that we are elected thereto, that we preach and show forth the
excellencies of Christ.” <600209>1 Peter 2:9: Hence, there must always be
witnessing. Witnessing loads upon itself the wrath of the whole world.
Then the cross follows, then rebellions rise, then the lords and princes and
all who are great become angry; for the world cannot hear, nor will it
tolerate, this kind of preaching. Therefore, the Gospel is hated and spoken
against.
11. Reason thinks: Aye, one can, nevertheless, easily preach the Gospel in
a beautifully simple and plain way, without a revolution in the world, and
then it will be heartily welcomed. This is the utterance of Satan; for if I
believe and say that faith in Christ alone does and accomplishes all, I
overthrow the monkey play of the whole world; and that they cannot
 223
allow. Therefore, Christ’s teachings and man’s teachings cannot stand
together; one must fall. Priests and monks, as they are at present, are
dependent in name, character and works upon human institutions, which
the Gospel thrusts to the ground. Hence, they dare not accept the Gospel,
and they continue as they are.
12. Thus, I say that the Christian faith is founded upon Christ alone,
without anything additional. The priests will not permit their affairs and
institutions to fall; in consequence, seditions and rebellions follow.
Therefore, there must be dissension where the Gospel and the confession
of Christ are; for the Gospel opposes everything that is not of its own
spirit. If the teachings of Christ and the priests were not antagonistic, they
could easily stand together. They are now pitted against one another. As
impossible as it is for Christ not to be Christ, so impossible is it for a monk
or priest to be a Christian. Therefore, a fire must be kindled. The Lord
himself, in <401034>Matthew 10:34 and <421251>Luke 12:51 says: “I came not to send
peace, but a sword.” Then follows in our text:
“And ye also bear witness, because ye have been with me
from the beginning.”
13. Yes; then, first, when you become certain of your faith through the
Holy Spirit, who is your witness, you must also bear witness of me, for to
that end I chose you to be apostles. You have heard my words and
teachings and have seen my works and life and all things that you are to
preach. But the Holy Spirit must first be present; otherwise you can do
nothing, for the conscience is too weak. Yes, there is no sin so small that
the conscience could vanquish it, even if it were so trifling a one as
laughing in church, Again, in the presence of death the conscience is far
too weak to offer resistance. Therefore another must come and give to the
timid, despairing conscience, courage to go through everything, although
all sins be upon it. And it must, at the same time, be an almighty courage,
like he alone can give who ministers strength in such a way that the
courage, which before a rustling leaf could cause to fear, is now not afraid
of all the devils, and the conscience that before could not restrain laughing,
now restrains all sins.
14. The benefit and fruit of the Holy Spirit is, that sin will be changed to
the highest and best use. Thus Paul boasts to Timothy, when he was
converted, that whereas he had lived such a wicked life before, he now
held his sin to be so contemptible that he composed a hymn and sang about
 224
it thus, in <540112>1 Timothy 1:12-17: “I thank him that enabled me, even Christ
Jesus our Lord, for that he counted me faithful, appointing me to his
service; though I was before a blasphemer, and a persecutor, and injurious:
howbeit I obtained mercy, because I did it ignorantly in unbelief; and the
grace of our Lord abounded exceedingly with faith and love which is in
Christ Jesus. Faithful is the saying, and worthy of all acceptation, that
Christ Jesus came into the world to save sinners; of whom I am chief:
howbeit for this cause I obtained mercy, that in me as chief might Jesus
Christ show forth all his long-suffering, for an example of them that should
thereafter believe on him unto eternal life. Now unto the King eternal,
immortal, invisible, the only God, be honor and glory for ever and ever.
Amen.”

II. CHRIST’S SERMON OF WARNING.

“These things have I spoken unto you that ye

should not be caused to stumble.”
15. Now that Christ had comforted and strengthened his disciples, he
warns them of their future sufferings, in order that they might be able to
bear them valiantly. He is an especially good friend who warns one; and the
evil visitation is much easier borne when one is prepared beforehand for it.
Christ says:
“They shall put you out of the synagogues; yea, the hour cometh that
whosoever killeth you shall think that he offereth service unto God.”
16. You will certainly experience this; therefore, arm yourself and be
prepared. The most of all will be that, when they have treated you in the
most shameless manner, they will think they did a good work in doing so,
and it will appear to them as if your God had taken stand against you, and
they will sing over it a Te Deum laudamus (Lord God, we praise thee), as
if they had done God’s will and offered unto him a service. Hence, he arms
them here, that they may be of good courage when it comes to pass; and he
concludes with the thought that they shall have God’s favor, although at
the time there shall be no signs of it; for God does stand on the side of his
disciples. He adds:
“And these things will they do, because they have not
known the Father, nor me.”
 225
17. Therefore, be patient, be prepared, be firm. See to it that ye, by no
means, take offense at me. Remember that I told you before that they have
known neither the Father nor me; and therefore they will heap upon you
dishonor, shame and persecution. You should never forget this, for it will
give you great comfort and make you bold, cheerful and undismayed.
Therefore, Christ concludes the admonition by saying:
“But these things have I spoken unto you, that when their hour is
come, ye may remember them, how that I told you. And these
things I said not unto you from the beginning, because I was with
you.”
18. Who, now, has been considered to be worse than he who told the pope
that he knew not the Father? The pope would, of course, declare the
contrary and say: Aye, Satan has commissioned you to speak that. Now,
they all say that they know the Father. The Turk also says that he does. In
like manner, they declare they believe God and the Scriptures. But there
are two kinds of knowledge. The first for example, such knowledge as one
might have of the Turk from his noise and reputation; the other the
knowledge one would have of the Turk through his deeds were he to
capture and occupy Rome. In this latter sense we do not know the Turk.
19. It is this first kind of knowledge that some people have of God. They
know very well how to say of him: I believe in God the Father, and in his
only begotten Son. But it is only upon the tongue, like the foam on the
water; it does not enter the heart. Figuratively a big tumor still remains
there in the heart; that is, they cling somewhat to their own deeds and think
they must do works in order to be saved — that Christ’s person and merit
are not sufficient. Thy work is nothing, thy wisdom is foolishness, thy
counsel is nothing, thy truth also amounts to nothing, neither does the mass
avail anything before God. Then they reply: Aye, the devil has prompted
you to speak thus. They say, Christ has truly died for us, but in a way that
we, also, must accomplish something by our deeds. Notice how deeply
wickedness and unbelief are rooted in the heart. The puffed-up pride of the
heart is the reason why man can know neither Christ nor the Father.
20. But to know Christ in the other and true sense is to know that he died
for me and transferred the load of my sin upon himself; to so know this that
I realize that all my doings amount to nothing. To let go all that is mine,
and value only this, that Christ is given to me as a present; his sufferings,
his righteousness and all his virtues are at once mine. When I become
 226
conscious of this, I must in return love him; my affections must go out to
such a being. After this I climb upon the Son higher, to the Father, and see
that Christ is God, and that he placed himself in my death, in my sin, in my
misery, and bestows upon me his grace. Then I know also his gracious will
and the highest love of the Father, which no heart of itself can discover or
experience. Thus I lay hold of God at the point where he is the tenderest,
and think: Aye, that is God; that is God’s will and pleasure, that Christ did
this for me. And with this experience I perceive the high, inexpressible
mercy and the love in him because of which he offered his beloved child for
me in ignominy, shame and death. That friendly look and lovely sight then
sustain me. Thus must God become known, only in Christ. Therefore,
Christ himself says to his disciples: “No one knoweth the Son, save the
Father; neither doth any know the Father, save the Son, and he to
whomsoever the Son willeth to reveal him.” <401127>Matthew 11:27.
21. On the other hand, those who parade their own works, do not know
Christ. Neither do they know what the Father has done through Christ.
Nor do they know that God is not interested in their good works, but in his
Son alone. Thus, they do not know the Father, neither do they know what
they have received from the Father, through Christ. Therefore, they must
fall and perish, and behold God in his severest aspect — as a judge. They
try to silence the judgment with their good works, but they find no good
work that is sufficient to do this, and then they must finally despair. When
people see that they, themselves, are nothing, and establish the foundation
of their hearts upon Christ, esteem him as the highest good, and know God
as a Father in death and life — this is to “know God.” Enough has been
said on this Gospel. We will pray to God, to give us grace to know him
and his Christ aright. Amen.
 227

SUNDAY AFTER CHRIST’S

ASCENSION.
SECOND SERMON. <431526>JOHN 15:26-16:4.
In place of the preceding sermon edition c. gives the following.
German text: Erlangen Edition, 12:251; Walch Edition, 11:1354; St. Louis
Walch, 11:1001.

CONTENTS:

A CONSOLATION AND A PROPHECY CHRIST

GIVES HIS DISCIPLES.
* That the Holy Spirit proceeds from Christ is a proof that Christ is
true God 1.

I. THE CONSOLATION CHRIST GIVES TO HIS DISCIPLES.

1. What moved Christ to give this Consolation 1-4.
2. The nature of this consolation 5-6.
3. The necessity and benefit of this consolation 6.
4. How Christ confirms by this consolation the teaching of the apostles
7-8.

II. THE PROPHECY OF THE WORLD’S HATRED AND PERSECUTION OF

BELIEVERS, IN WHICH APPEARS:
A. The Hatred and Persecution
1. In General.
a. This hatred and persecution is a great offense in the way of the
Gospel 9.
 228
b. How and why we must marvel because of this hatred 10-11.
c. How even the papists exercised this hatred 12-14.
2. In Particular.
a. The first kind of hatred and persecution 15-16.
b. The second kind 17.
B. What Moved Christ to Foretell This Hatred And Persecution 18-20.
* The comfort of Christians in the midst of the fury and rage of the
world 21-23.
C. The Reason of This Hatred And Persecution.
1. The reason 24-26.
2. How the difference between the true and the false Church is seen in
this reason 27ff.
* In what the papists boast in opposing the protestants and how we
should meet them 28-33.
* The knowledge of God in Christ.
a. In what it does and does not consist 34-35.
b. This knowledge alone makes us Christians 36.
c. Neither the Jews nor the papists have this knowledge 37-39.
d. How the separation of the true from the false Church was started by
this knowledge 40-41.
e. How believers should act when persecuted by the papists because of
this knowledge 42-43.
1. The first part of this Gospel, referring to the Holy Spirit, we will reserve
for consideration on Pentecost, at which time it is appropriate to state why
Christ calls the Holy Spirit the Comforter and the Spirit of truth; also, how
he distinguishes him from the Father and the Son, namely: He is the person
who proceeds from, or is sent by, the Father and the Son; therefore, the
Holy Spirit is called, at the same time, the Spirit of the Father and of the
Son, that is, of Christ, as St. Paul and St. Peter respectively call him in
 229
<480406>
Galatians 4:6, and <600111>1 Peter 1:11. It is here also testified that Christ is
truly eternal God with the Father when he states that he and the Father
send forth the Holy Spirit and bestow the same upon the Christian Church.
This is stated more fully in the explanation of chapters 15 to 17 of the
Gospel of St. John.

I. THE COMFORT CHRIST IMPARTS

TO HIS DISCIPLES.

2. But the Lord Jesus Christ speaks these words, and all of the discourse of
these three chapters, before his departure and ascension, in order to
comfort his beloved disciples, and not only the disciples but all Christians
to the end of time, concerning all that shall happen to them in the world
after he shall have left the world and gone to the Father; to comfort them
when he is no longer visibly present with them, and when he rules, not
temporally but spiritually. He says these things that we may be
strengthened and comforted through faith in his Word, to withstand the
great and serious trials which confront Christians on earth, as we shall
further hear.
3. He often announced to them how the world would array itself against
them because of their office. He plainly told them, in order to forewarn
them, that the world would not agree with them nor accept their doctrines.
They had hitherto hoped that all the world, and more especially his own
people, would gladly accept him. Now he tells them that the world will not
only despise their teaching and regard their words as vain assertions of
foolish men who preach about simply a crucified man, but will, for the sake
of himself, hate and persecute them. In a word, he told them that they
should not expect friendship and kindness of the world; he wished them to
learn that his kingdom is in no respect a temporal one.
4. But Christ would not have them be dismayed by his words and think:
What shall be the outcome of this? Shall we preach if no one will hear us
— if even our own people are to become our enemies if we open our
mouths to speak, not to think of what others will do? Let us be silent and
let the world go its own way; let it believe and live as it chooses, rather
than that we should speak only to be compelled, with shame and amid
mockery, to remain silent. We should not be able to accomplish anything,
 230
for what are we and what can we poor, despised few do against so many,
against the wisdom, power and might of the world? He would not
discourage them; therefore he comforts and strengthens them beforehand
with these words:
“But when the Comforter is come, whom I will send unto you from
the Father, the Spirit of truth, which proceedeth from the Father, he
shall bear witness of me.”
5. Be it so, he says, even though they hate and persecute you for my
name’s sake, and though the devil, who is responsible for such hatred, aims
thereby to prevent you from speaking; nevertheless they shall not be able to
stifle and nullify your preaching, for after my departure, when they think
that I am forever dead, another shall come whose mouth they shall not be
able to shut. He will publicly testify of me and will speak before all the
world, whether the world smile or be angry. This one, he says, shall be the
Holy Spirit, who proceeds from the Father and is sent by me. If I now go
to the Father, through suffering and death, and begin to reign in divine
power and majesty, then I shall speak through him; not, as now, personally
and with my weak human will, in this small corner of the world, but
publicly and before all the world. For I will send him in such form that he
shall be in you, and he shall be your Comforter, since you will obtain no
comfort from the world. He shall give you courage and strength to
withstand the enmity of the world and the fear of the devil, enabling you to
confidently and publicly testify of me. This testimony of yours shall be
called and be the testimony of the Holy Spirit, given by you in your official
capacity. He shall be sent to you by the Father and by me, and you may
know, and the world will be compelled to see, that what the Holy Spirit
shall say through you is by my power and authority, and according to the
will and command of the Father.
6. This is the consolation which Christ gives the disciples to strengthen
their faith. They would have need of it in their coming work for him. This
promise is a promise to his whole Church that, after his resurrection and
ascension, the word and teaching of the Holy Spirit shall at all times, so
long as Christ sits at the right hand of the Father, testify through the
apostles and their successors, and that this testimony shall remain in the
world, no matter who hears it or hears it not. For the disciples were not to
be concerned as to who did or did not hear and receive their testimony, but
they should know, because it is the testimony of the Holy Spirit, that he
 231
would be present and working with them, to the end that some might
believe. Nor should the world be able to hinder or prevent this, though it
should rage against it with its hatred and persecution. Yea, even if no
person on earth received their teaching, nevertheless the world should be
reproved through the preaching of his Word. He says: The Holy Spirit will
reprove the world, which will thus receive the judgment of its
condemnation because it heard the preaching but nevertheless would not
believe it and therefore has no excuse; as he said afterwards: “If I had not
come and spoken unto ,them,” and “had not done among them the works
which none other did, they had not had sin.”
7. Now, when he says: “Ye also shall bear witness, because ye have been
with me from the beginning,” he thus presents the apostles as special
examples for all preachers and confirms their preaching so that all the
world is bound to their word, to believe the same without contradiction,
and is assured that everything the apostles teach and preach is the true
doctrine and the preaching of the Holy Spirit, heard and received from
himself; as <620101>1 John 1:1-2 testifies, saying, “That which we have heard,
that which we have seen with our eyes, that which we have beheld and our
hands have handled concerning the Word of life…declare we unto you.”
No other preachers on earth have testimony like that of the apostles; all
others are commanded to follow in the footsteps of the apostles, to remain
in the same doctrine, and to teach none other.
8. In addition, the true criterion is given by which the preaching of the
Holy Spirit may be tested, when he says, “The Holy Spirit shall testify of
me;” that is, he will preach nothing except concerning this Christ, not
concerning Moses, Mohammed, or our own works. St. Peter says, in
<440412>
Acts 4:12, “and in none other is there salvation, for neither is there any
other name under heaven, that is given among men, wherein we must be
saved,” except through this crucified Christ.
“These things have I spoken unto you, that ye should not be
offended. They shall put you out of the synagogues, yea, the hour
cometh, that whosoever killeth you shall think that he offereth
service unto God.”
 232

II. THE PROPHECY OF THE WORLD’S HATRED

AND PERSECUTION OF BELIEVERS.

A. HATRED AND PERSECUTION ANALYZED.

9. He pointed out clearly enough what should happen to them in the world
as a result of their preaching. He mentions two sources of opposition to the
Gospel, than which none could be stronger: One, that the preachers should
be excommunicated and put to death; the other, that the persecutors would
regard this as rendering a service to God. Who can withstand such
persecution? or who will or can preach if those who testify of Christ shall
be thus abusively treated and slain? Nevertheless, he has said that the Holy
Spirit should testify of him and that they also should bear witness; and he
assures them that their testimony shall not be effaced by this rage and
persecution of the world. He gives them this assurance beforehand for the
very purpose that they may know and be prepared against these same
abuses.
10. Now, it is a strange and almost incredible thing to hear that not only
the world shall oppose, with its bitter hatred and rage, Christ, the Son of
God and its Savior, but that also the apostles themselves must be offended
at such judgment of the world, Who could ever conceive that Christ and
his Gospel should be received in this manner among his own people, to
whom he had been promised by God, and from whom they were to expect
nothing but that which is good, as indeed they have received from him?
But here you are told that the Gospel is a teaching which, according to
human judgment, gives nothing but offense; that is, men regard it, not only
as a great error or folly and justly mocked and despised of the world, but
as a thing unworthy to be heard or tolerated — to be condemned as if it
were the very devil’s most dangerous gift from hell.
11. The kingdom of Christ on earth shall so come that it must be apparent
to all that it is not an earthly kingdom, after the manner of men. But the
world shall refuse to recognize its nature. It shall not be called the kingdom
of Christ or of God, but a destruction and subversion of all good
government, both spiritual and temporal. It is well nigh inconceivable that
the Son of God should be so received by those who are called the people
of God and who are regarded as the most irreproachable in the world; for
he speaks here not of open, malicious, wicked knaves and godless men, but
 233
of those who are regarded as the most eminent, the wisest, the most holy,
and, as he here says, the servants of God.
12. Hitherto no one has understood these words, nor can any one among
the papists interpret the expression, “They shall excommunicate you” etc.
They can say nothing else of this passage than that it is now an old and, in
fact, a dead thing, referring to the Jews, who were a wicked and hardened
people, that would not endure Christ and his apostles. It is hard to believe
that even now there can be such wicked people on earth among Christians
or in the Church as those who would excommunicate their brethren. But it
cannot be Jews nor Turks who are meant; they have nothing to do with the
Church. Nor has it ever been known that among the papists any one of
them was excommunicated or persecuted or killed for the sake of the
Gospel or the knowledge of Christ. Then, of course, this sermon does not
concern them, and gives them neither instruction nor comfort.
13. But we, thank God, have been compelled, by our experience as
preachers of the Gospel, to learn something of Christ’s meaning here and
why he has spoken these things. We discover, in connection with the
controversy concerning doctrine which we carry on with our adversary,
that the papacy with its numerous adherents has been and still is composed
of the tender, pious, holy people of whom Christ here speaks, who
excommunicate his Christians for the Gospel’s sake and think that thereby
they are rendering service to God. They certainly did this when by force
they suppressed the Gospel and compelled submission, the Church
accepting and obeying their mandates, and when, if anyone dared a single
opposing word, he was promptly burned at the stake.
14. To exterminate the accursed heretics and enemies of God was called
doing a holy work for God. In our time, also, they have shown this spirit in
many examples and still show it in their treatment of numerous pious
people whom they foully put to death, solely on account of their confession
of faith in Christ and God, and will not consent to spare their lives even
were they willing to recant. Therefore this passage does not need many
annotations other than that we learn from it the difference between the true
and the false Church, and thereby receive strength and comfort in our hour
of a similar persecution. In view of this, let us briefly examine the words of
the Gospel.
15. The words, “they shall excommunicate you,” are to be understood, as
the Greek text clearly sets forth, in the sense of banishment and exclusion
 234
from the synagogue or the assembly of God’s people and virtual separation
from all fellowship of the Church, the offender being committed to the
devil, to be cast into the abyss of hell, never to have any part in the
kingdom of God, of grace and of everlasting salvation. This is, indeed, a
severe and terrible word, at which every pious heart must be greatly
affrighted.
16. It is an incontrovertible truth that God has given such authority and
power to the Church that whoever is excommunicated by it is truly
excommunicated by God; that is, is placed under the wrath and curse of
God and deprived of all fellowship with the saints, as Christ says in
<401817>
Matthew 18:17-18: “What things soever ye shall bind on earth shall be
bound in heaven,” and again, “If he refuse to hear the church let him be
unto thee as the gentile and the publican.” What fate more terrible could
happen to a man than to have the curse and imprecation of God and of all
men pronounced upon him, and to be forever deprived of all comfort and
salvation?
17. When, therefore, this ban and curse are pronounced, these other words
of Christ must follow: “Whosoever killeth you shall think that he offereth
service to God.” This is the punishment and execution which the world
thinks it must carry into effect upon those who are publicly
excommunicated — -that they should, without any mercy, be exterminated
from the earth. This penalty is to apply especially to such as oppose God’s
people with a new teaching and faith; just as the apostles were accused of
preaching against the Law, the temple, and the people of God. Indeed, God
specifically commanded in the Law that those who are guilty in these
matters should not be permitted to live, but should be condemned without
mercy, and that no one should favor his nearest friend nor brother, his son
nor daughter, if an offender. <051308>Deuteronomy 13:8. This, Christ says, shall
also happen to you — you will be not only excommunicated by your own
people and be put under the curse of God, but they will also carry out the
sentence of punishment upon you as the enemies of God, and think that
they can render no service more praiseworthy than to exterminate such
accursed people, to the praise and glory of God. Thus, the disciples of
Christ shall fare even as their Head and Lord himself fared; they shall be
regarded as such evil, dangerous, corrupting, accursed people that
everyone is in duty bound to assist in exterminating them from the earth; he
who does this has performed a good work, one acceptable to God in
heaven, and can render him no better obedience.
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B. WHAT MOVED CHRIST TO PROPHESY OF THIS HATRED
AND PERSECUTION.
18. Behold, should not this persecution prove too heavy to be borne by the
disciples? Christ tells them later that it shall be their lot to personally see
and suffer such treatment, not only with reference to their Lord, in whom
they believe, but also for themselves; that they, for Christ’s sake, must be
shamefully cursed and put to death by those who are called the people of
God, and who possess the authority of the Church and command the honor
and respect of men for not only doing right, but for serving God most
zealously, as pious and holy people, ardently promoting the honor of God.
What great tribulation must be in store for the rest of the little flock of
Christ’s Church, if these things happened in its beginning and first planting,
when the Holy Spirit so powerfully manifested himself in miracles before
the whole world! What better things could they later expect from
idolatrous heathen, if they are to suffer these at the hands of their own
brethren and friends, the Jewish people?
19. Christ’s words, then, mean that the Church is to be established in a
most wonderful manner, beyond and inconsistent with all human
understanding. Who has ever heard that this is to be the way in which God
will introduce Christ’s kingdom upon earth, establish his Word in all
places, and gather his Church, if it is to begin in such an inconsistent
manner and to meet with such opposition that the dear apostles must, in
shame and disgrace, yield up their lives and not they, with their few
followers, but their adversaries, bear the name of God’s people and God’s
Church? This ought to be sufficient to drive out of the hearts of the
disciples the erroneous delusion they had held concerning the temporal
kingdom of Christ, and to teach them not to expect from it worldly and
temporal good and honor and power and peace, but to perceive that he
meant to give them something else, since he permitted them to suffer
shame and death.
20. With this word of consolation, Christ prepares his disciples, and future
Christians, assuring them that the Holy Spirit will testify of him in the face
of so much discouragement, as was greatly needed. That the disciples
could understand his words, must be due to the revelation of the Holy
Spirit. How otherwise could they believe that this crucified, accursed and
condemned Jesus, represented by his disciples and pupils, could be the true
Son of God, the Lord of life and of eternal glory?
 236
21. There is presented to us in this text a picture of the reception accorded
this kingdom of Christ in the perverse, opposing kingdom of the world,
concerning which prophesied in the earliest promise of his Word — the
promise in which the Church had its first beginnings — where God said to
the serpent, “I will put enmity between thee and the woman, and between
thy seed and her seed; he shall bruise (crush) thy head, but thou shalt bruise
his heel.” <010315>Genesis 3:15. This enmity, then, must continue in the world,
an unending enmity and contest; as soon as Christ comes, teaching the
Word, he meets the serpent, which immediately becomes venomous and at
every opportunity attacks and bites with its poisonous fangs, for it fears the
loss of its head. But in spite of all efforts, it has not yet gained anything and
is still under the feet of the Seed of the woman, who tramples on its head,
until its venom and wrath against him shall have been spent in vain and its
power utterly destroyed.
22. We have the comfort of this victory of Christ — that he maintains his
Church against the wrath and power of the devil; but in the meantime we
must endure such stabs and cruel wounds from the devil as are necessarily
painful to our flesh and blood. The hardest part is that we must see and
suffer all these things from those who call themselves the people of God
and the Christian Church. We must learn to accept these things calmly, for
neither Christ nor the saints have fared better.
23. It was also a bitter and hard thing for our first parent, Adam, to learn
to understand the fulfillment in his own children of this same truth, “I will
put enmity between thee” etc., when his first born and God-given son
murdered his own brother because of his offering to God and his obedience
to him. The patriarchs, Abraham, Isaac, and others who, for the time being,
were the true Church, had to pass through the same experience when
brothers who had learned from the same father one and the same faith,
Word and worship of God, became enemies and one received persecution
at the hands of the other. We ought not to be surprised, then, if a similar
experience must be ours, not alone at the hands of the papists, from whom
we have already received condemnation and whose disposition toward us is
plainly apparent; but also at the hands of those who are still among us as
evangelical Christians, and who yet are not upright.
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C. THE CAUSE OF THIS HATRED AND PERSECUTION.
24. This is the first part of this Gospel and prophecy of Christ. The second
part now follows, explaining how it is that such worthy people, the best,
the wisest and most holy among God’s children, who earnestly seek to
serve and honor God, should so bitterly and mercilessly persecute Christ
and his people.
“These things will they do unto you,
because they have not known the Father nor me.”
25. There you have the reason. Christ tells what moves them to such hatred
and persecution of Christians. It is, he says, because you preach concerning
me, whom they do not know; for they jealously regard their own office of
teaching and preaching in the capacity of chief-priest and scribe (and in this
day of pope, bishop, etc.) repudiating all doctrine that differs from that of
Moses and the Law. They rigidly follow the command of Moses in
<051306>
Deuteronomy 13:6ff. How, then, shall the apostles be permitted to
promulgate this utterly new doctrine concerning an unknown Messiah, one,
too, whom they reject as a false prophet, yea, whom they have crucified as
a deceiver and blasphemer? Who, in opposition to all recognized authority
and intelligence, would acknowledge as Christ this executed victim? These
so-called people of God boast to the apostles of their authority, saying, in
<440528>
Acts 5:28: “Did we not straitly charge you not to teach in this name?”
26. That they do not know this Christ is true without a doubt. Their own
confession and deeds prove it. It is plainly evident in what high esteem they
hold themselves as being the people of God, who possess the Law, and the
promise, the priesthood and worship of God (even as our people possess
the Scriptures, baptism, the sacrament and the name of Christ); yet they are
blind and without the true knowledge of God and of Christ, and
consequently have become hardened, opposing God and his Son with their
acts of ban and murder, under the very appearance and with the boast of
thereby serving God. But Christ strengthens and comforts his own people
that they may not fear harsh judgment, nor be intimidated by jealous
authority from preaching and confession, but may say to their adversaries
as the apostles answered the chief-priests and the council at Jerusalem, in
<440529>
Acts 5:29: “We must obey God rather than men.”
27. In this connection Christ fixes the standard of judgment and points out
the difference between the true and the false Church. The Church is not to
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be judged by name and external appearance; but insight must be had and
the identifying mark be forthcoming, by which the holy Church and the true
people and servants of God may be recognized. Reason and human
wisdom cannot furnish the necessary qualifications for the true Church.
The actual test is in ascertaining who have the real knowledge of Christ
and who have it not. Judgment cannot be passed in this case according to
mere external appearance and name, according to the office and authority
and power of the Church; in all these externals the Jews excelled the
apostles and the papacy excels us by far.
28. Accordingly, we concede to the papacy that they sit in the true Church,
possessing the office instituted by Christ and inherited from the apostles, to
teach, baptize, administer the sacrament, absolve, ordain, etc., just as the
Jews sat in their synagogues or assemblies and were the regularly
established priesthood and authority of the Church. We admit all this and
do not attack the office, although they are not willing to admit as much for
us; yea, we confess that we have received these things from them, even as
Christ by birth descended from the Jews and the apostles obtained the
Scriptures from them.
29. In view of these prerogatives, they make their perverse boast against us
and censure and curse us as obstinate and recreant apostates and enemies
of the Church. It is unpleasant to suffer such reproach, and for this reason
the devil easily terrifies the hearts of some of the ignorant and overwhelms
men with the thought: Alas! the Church has pronounced the ban and it
really possesses the office; this is certainly a thing not to be made light of,
for Christ says in <401818>Matthew 18:18: “What things soever ye shall bind on
earth, shall be bound in heaven.” Therefore whom the Church
excommunicates is undoubtedly also condemned by God. Most assuredly
they do not excommunicate in the name of the devil, nor of the pope, but in
the name of God the Father, of the Son, and of the Holy Spirit, by the
authority of Christ etc., embellishing the ceremony with appropriate and
high-sounding and solemn words.
30. It is necessary to a thorough understanding of the matter that we
understand what Christ here says concerning the two Churches: One is the
Church which is not recognized by the world, but is robbed of its name and
exiled; the other, the Church that has the name and honor but persecutes
the small flock of believers. Thus we have the opposing situations: The
Church which is denied the name is the true Church, whilst the other is not
 239
the reality, though it may occupy the seat of authority and power, and
possess and perform all the offices conceded to be offices and marks of the
holy Church and yet we are obliged to suffer its ban and judgment.
31. The reason for the difference in the two Churches is contained in
Christ’s saying: “Because they have not known the Father nor me;” that is,
the false Church regards itself as superior to the teachings of Christ, when
a knowledge of Christ is the very basis of distinction between the true and
false Church. It is not enough merely to have the name and the office of the
Church since these could be unlawfully assumed and abused; the second
commandment and the second petition of the Lord’s Prayer indicate that
the name of God is often abused, not hallowed but blasphemed and
dishonored. Hence, we must not be too ready to endorse the declaration: I
say or do this in the name of God or of Christ, and at the command and by
the authority of the Church. But we should reply thus: I accept the name of
God and of the Church as they are dear and precious to me; but I do not
concede to you that in this name you should prescribe and sell whatever
you please.
32. Thus we say to the papists: We grant you, indeed, the name and office,
and regard these as holy and precious, for the office is not yours, but has
been established by Christ and given to the Church without regard for and
distinction of the persons who occupy it. Therefore, whatever is exercised
through this office as the institution of Christ, and in his name and that of
the Church, is at all times right and proper, even though ungodly and
unbelieving men may participate. We must distinguish between the office
and the person exercising it, between rightful use and abuse. The name of
God and of Christ is always holy in itself; but it may be abused and
blasphemed. So also, the office of the Church is holy and precious, but the
person occupying it may be accursed and belong to the devil. Therefore,
we cannot decide according to the office who are true or false Christians,
and which is the true or false Church.
33. But the basis of distinction shall be: to know Christ or not to know
Christ; that is, to know the doctrine and faith of Christ and to confess him.
It is evident, as supported by Christ’s own statement, that some know
neither him nor the Father; it is determined by him that they are not the
Church of Christ, rather that those constitute the Church who bear the
name of Christ and have his truth, yet are persecuted by the others. Under
authority of this conclusion, Christians are to be undaunted; they are not to
 240
be concerned even though they may be denounced as heretics and be
cursed, but are to regard it as a comforting sign that they are the few who
belong to Christ, when they are excommunicated by the majority in power.
For excommunication certainly is not exercised among members of the
false Church for the sake of the knowledge of Christ and of faith; their
policy is to stand approved and unchastized, yea, they dare even to
denounce crowned authority to the extent of curse and ban, protected as
they are by the name and sanctity of the Church.
34. Now, what does it mean to know Christ and the Father? The papists,
forsooth, boast of such a knowledge, even as the Jews boasted of being
able to recognize the Messiah when he should come, Indeed, who should
so well know the Messiah as the same Jews who possessed his Law and
promises, his temple, priesthood etc., and who worshiped the true God,
creator of heaven and earth and promisor of the Messiah? But here you
learn that an intellectual knowledge of God is not sufficient — the Law and
temple service cannot avail; he who wishes to know God truly, must know
him in this Christ, that is, in the Word, in the promises which the Scriptures
and the prophets have spoken concerning him. The teaching and preaching
of the Gospel is nothing else than that Christ is the Son of God, sent by the
Father as a sacrifice and ransom for the sin of the world, by his own blood,
that he might appease the wrath of God and effect reconciliation for us,
redeeming us from sin and death and securing for us righteousness and
everlasting life. It must follow, then, that no one, by his own work and
holiness can atone for his sins or appease the wrath of God, and that there
is no other way to attain the grace of God and eternal life than by the faith
which thus apprehends Christ.
35. This teaching points out the true Christ and the real knowledge of him.
He who thus knows Christ, knows the Father also; for the knowledge of
Christ teaches him that, for the sake of his Son, God will be gracious to us
and will save us, that no one shall come to God except through him. who is
the bearer of our sins and is our mercy-seat, and that all this and nothing
else is the eternal counsel, desire and will of God the Father.
36. This knowledge is the article of faith by which we become Christians,
and it is the foundation of our salvation. Whenever, therefore, we have the
knowledge of Christ, we must cease trusting and boasting in self-
righteousness, in works and in worship of the God of the Jews merely
performed according to the Law, and we must place no confidence in all
 241
the trumpery of the papal self-ordained juggling and baubles; for if Christ
alone shall bear my sins, I cannot at the same time atone for them by my
own works and my own pretended worthiness.
37. The former Jewish saints would not, nor will our present papists,
accept nor believe this preaching of Christ; they testify, then, by their own
deeds that they do not know Christ nor the Father who sent him. The Jews
meanwhile set up their own God, who has regard for their holiness — a
holiness consisting in the Law, the priesthood and temple-service — and
they set up a Christ who, when he comes, will be highly pleased with such
holiness and, because of it, promote them to positions of great honor and
glory before the whole world. If they hear the apostles preach that no one
can be justified before God by the works of the Law, and that no other
name is given whereby we can be saved than that of this crucified Christ,
they will not suffer the doctrine, but must bitterly persecute its advocates,
pronouncing the ban and condemning and slaying the apostles and the
Christians.
38. Even so do the papists; they will not endure the teaching that we, for
Christ’s sake and not by our own works, may be accounted righteous
before God and be saved. Even though they retain the name of Christ and
of faith, yet they rob Christ of his work and power, justify the erroneous
doctrine of human merit, and admit only that faith and Christ are indeed of
some help if love and good works be present. This means simply that
Christ does not count so much as our own works; but whatever merit he
confers is because of our works, as they teach in the schools: Propter
unum quodque tale etc., and as they publicly say: Faith, which must always
believe in Christ, is useless, void, yea, dead, does not avail, if it is not
clothed and made alive by love, which is the soul and life of faith. They say
that therefore Christ and faith may be found even in a person who is
impenitent and lives openly in mortal sin. This is nothing else than to make
Christ a mere empty husk or container and to make out of works the grain
and the gold; to regard Christ as a dead body but our works as the soul.
When works are added to faith, they say, faith becomes a living body, a full
container. This is a shameful and blasphemous interpretation of Christ, that
his merit and power must be dependent upon our works, that he must
receive his ability from them, and become a beggar of us for that which he
should give us.
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39. From these two convictions — that they do not know him and that
they persecute and slay his advocates — Christ now passes the judgment
that the so-called Church is not the Church. He then concludes that with
their false doctrines and persecutions they are both liars and murderers of
God and of Christ and of all his saints.
40. From the analysis given, you may decide for yourself in which group
you are to be found; for you must be on one side or the other, and it is
useless to wait for human council in this matter. It has already been
unalterably determined that the two divisions can never agree. The larger
body, which has the recognized authority, will always persecute the
minority, even to the extent of excommunication and murder, as practiced
from the beginning. Those who know Christ — the true Christians — will
accept Christ’s classification and be numbered with the minority, who have
the Word and the knowledge of Christ, and they will suffer persecution for
the faith rather than, for the sake of the friendship and honor of this world,
to belong to those who, condemned by Christ, are the bitterest foes of God
and of the Church, and who cannot see the kingdom of God, nor be saved.
41. In this article of faith, distinction must be made between the true
Church and the false; for it is the command of God and of Christ that one
shall not be confused with the other. Therefore, we must separate
ourselves from the papal Church, regardless of the fact that they trust in
their Church authority and condemn us as apostates.
42. If they excommunicate and persecute us because of our evangelical
preaching and our knowledge of Christ, we already have the decision of
Christ that they are not the true Church, and their office and all the
authority of which they boast cannot avail against us; that rather our
teaching and judgments against them shall avail before God in heaven. We
are certain, by reason of the test which Christ here applies, that the true
Church is with the few who know Christ and are united in doctrine, faith
and confession of him. And where the true Church is and abides, there
remain, also, the offices of the Church, the sacraments, the keys and all
things given to it by Christ; it needs neither to ask nor to receive them from
pope or council. In the true Church, not only is the office pure in itself, but
those who exercise it use it lawfully.
43. We admit that the papists also exercise the appointed offices of the
Church, baptize, administer the sacrament etc., when they observe these
things as the institution of Christ, in the name of Christ and by virtue of his
 243
command (just as in the Church we must regard as right and efficacious the
offices of the Church and baptism administered by heretics), yet if they
attempt to pervert the right use of these offices by exercising them against
us, we may, by virtue of the judgment of Christ, declare their action void
and regard themselves as apostates of the Church of Christ.
 244

PENTECOST, OR THE FESTIVAL

OF THE OUTPOURING OF THE
HOLY SPIRIT.
This sermon, which is not found in edition c., appeared in three pamphlet
editions in 1522 and 1523. The title of one is: “A sermon on Pentecost,
Martin Luther, Wittenberg, 1523.” Compare the 15th sermon in the 8th
vol. of the Erlangen edition with its first part.
German text: Erlangen Edition, 12:269; Walch Edition, 11:1379; St. Louis
Walch, 11:1018.
Text: <431423>John 14:23-31 Jesus answered and said unto him, If a
man love me, he will keep my Word: and my Father will love him,
and we will come unto him, and make our abode with him. He that
loveth me not keepeth not my words: and the word which ye hear is
not mine, but the Father’s who sent me.
These things have I spoken unto you, while yet abiding with you.
But the Comforter, even the Holy Spirit, whom the Father will send
in my name, he shall teach you all things, and bring to your
remembrance all that I said unto you. Peace I leave with you: my
peace I give unto you: not as the world giveth, give I unto you. Let
not your heart be troubled, neither let it be fearful. Ye heard how I
said to you, I go away, and I come unto you. If ye loved me, ye
would have rejoiced, because I go unto the Father: for the Father
is greater than I. And now I have told you before it come to pass,
that, when it is come to pass, ye may believe. I will no more speak
much with you, for the prince of the world cometh: and he hath
‘nothing in me; but that the world may know that I love the Father,
and as the Father gave me commandment, even so I do. Arise, let
us go hence.
 245

CONTENTS:

THE HOLY SPIRIT.

I. THE HISTORY OF THE OUTPOURING OF THE HOLY SPIRIT 1-8.

II. THE HOLY SPIRIT, THE SCRIPTURES AND FAITH, 9-24.
III. THE OFFICE AND WORK OF THE HOLY SPIRIT 25-36.
1. How the Holy Spirit must work in our hearts love to God 26-28.
2. Where the Holy Spirit is not no one can keep the Law 28.
3. Why the Holy Spirit can not accomplish his work in impudent hearts
29.
4. How the Holy Spirit administers his teaching office 30.
5. How the Holy Spirit administers his office of comfort 31.
6. The office of the Holy Spirit will continue as long as believers live
33.
7. The nature of the persons in whom the Holy Spirit administers his
work and office 34.
8. How and why no one can love Christ without the Holy Spirit 35.
9. The whole Gospel treats of the work and office of the Holy Spirit
36.

SUMMARY OF THIS GOSPEL:

1. From the passage, “If a man love me, he will keep my word,” every one
may consider and conclude whether he believes or not; for love and faith
cannot be separated from one another.
2. In that, Christ says, “We will come unto him, and make our abode with
him,” e see, that believers are the temple of God. and anointed by the Holy
Spirit, as is written in <460619>1 Corinthians 6:19; <194508>Psalm 45:8; <620220>1 John
2:20-27.
 246
3. Christ’s Word is not carnal, but the power of God, as Paul says to the
Romans “The Gospel is the power of God unto salvation to every one that
believeth.” <450116>Romans 1:16.
4. The Comforter, the Holy Spirit, teaches and not the external preaching,
which is only a handmaiden of the Spirit.
5. Therefore many papists dream that the Holy Spirit will reveal many
more things to the world, besides the Gospel of Christ; but the Lord says
here: “He will bring to your remembrance all that I said unto you.”
6. The peace that comes to us who are justified by faith in Christ, the world
and the prince of the world must attack.
But since the Lord says: “And now I have told you, before it come to pass,
that, when it is come to pass, ye may believe,” is in other words: when I go
away temptations and persecutions will be your lot, then these my words
shall be your comfort.
1. Before we explain this Gospel lesson we must first say a few words
about the festival of Pentecost and its history, or the event we celebrate on
this day. St. Luke records it in the Acts of the Apostles, second chapter,
verses 1-41, in the following words: “And when the day of Pentecost was
now come, they were all together in one place. And suddenly there came
from heaven a sound as of the rushing of a mighty wind, and it filled all the
house where they were sitting. And there appeared unto them tongues
parting asunder, like as of fire; and it sat upon each one of them. And they
were all filled with the Holy Spirit, and began to speak with other tongues,
as the Spirit gave them utterance.
2. “Now there were dwelling at Jerusalem Jews, devout men, from every
nation under heaven. And when this sound was heard, the multitude carne
together, and were confounded, because that every man heard them
speaking in his own language. And they were all amazed and marveled,
saying, Behold, are not all these that speak Galilaeans? And how hear we,
every man in our own language wherein we were born? Parthians and
Medes and Elamites, and the dwellers in Mesopotamia, in Judaea and
Cappadocia, in Pontus and Asia, in Phrygia and Pamphylia, in Egypt and
the parts of Libya about Cyrene, and sojourners from Rome, both Jews and
proselytes, Cretans and Arabians, we hear them speaking in our tongues
 247
the mighty works of God. And they were all amazed, and were perplexed,
saying one to another, What meaneth this?
But others mocking said, They are filled with new wine.
“But Peter, standing up with the eleven, lifted up his voice, and spoke forth
unto them, saying:
3. “Ye men of Judaea, and all ye that dwell at Jerusalem, be this known
unto you, and give ear unto my words. For these are not drunken, as ye
suppose; seeing it is but the third hour of the day; but this is that which
hath been spoken through the prophet Joel:
And it shall be in the last days, saith God I will pour forth of my
Spirit upon all flesh: And your sons and your daughters shall
prophesy, And your young men shall see visions, And your old men
shall dream dreams: Yea and on my servants and on my
handmaidens in those days Will I pour forth of my Spirit; and they
shall prophesy. And I will show wonders in the heaven above, And
signs on the earth beneath; Blood, and fire, and vapor of smoke:
The sun shall be turned into darkness, And the moon into blood,
Before the day of the Lord come, That great and notable day: And
it shall be, that whosoever shall call on the name of the Lord shall
be saved.
4. “Ye men of Israel, hear these words: Jesus of Nazareth, a man approved
of God unto you by mighty works and wonders and signs which God did
by him in the midst of you, even as ye yourselves know; him, being
delivered up by the determinate counsel and foreknowledge of God, ye by
the hand of lawless men did crucify and slay: whom God raised up, having
loosed the pangs of death: because it was not possible that he should be
holden of it. For David saith concerning him,
I beheld the Lord always before my face; For he is on my right
hand, that I should not be moved: Therefore my heart was glad,
and my tongue rejoiced; Moreover my flesh also shall dwell in
hope: Because thou wilt not leave my soul unto Hades, Neither wilt
thou give thy Holy One to see corruption. Thou madest known
unto me the ways of life; Thou shalt make me full of gladness with
thy countenance.
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5. “Brethren, I may say unto you freely of the patriarch David, that he both
died and was buried, and his tomb is with us unto this day. Being therefore
a prophet, and knowing that God had sworn with an oath to him, that of
the fruit of his loins he would set one upon his throne; he foreseeing this
spoke of the resurrection of the Christ, that neither was he left unto Hades,
nor did his flesh see corruption. This Jesus did God raise up, whereof we
all are witnesses.
6. “Being therefore by the right hand of God exalted, and having received
of the Father the promise of the. Holy Spirit, he hath poured forth this,
which ye see and hear. For David ascended not into the heavens: but he
saith himself,
The Lord said unto my Lord, Sit thou on my right hand, Till I make thine
enemies the footstool of thy feet.
Let all the house of Israel therefore know assuredly, that God hath made
him booth Lord and Christ, this Jesus whom ye crucified.
7. “Now when they heard this, they were pricked in their heart, and said
unto Peter and the rest of the apostles, Brethren, what shall we do? And
Peter said unto them, Repent ye, and be baptized every one of you in the
name of Jesus Christ unto the remission of your sins; and ye shall receive
the gift of the Holy Spirit. For to you is the promise, and to your children,
and to all that are afar off, even as many as the Lord our God shall call
unto him. And with many other words he testified, and exhorted them,
saying, Save yourselves from this crooked generation. They then that
received his Word were baptized: and there were added unto them in that
day about three thousand souls. And they continued steadfastly in the
apostles’ teaching and fellowship, in the breaking of bread and the
prayers.”
8. This is the history of the day. The festival we call Pentecost originated
thus: When God led the children of Israel out of Egypt, he had them to
celebrate the Easter festival the same night, and commanded them to
celebrate it annually, as a memorial of their exodus out of Egypt. Counting
from that day, they journeyed in the desert for fifty days, to Mount Sinai,
where the Law was given to them by God, through Moses. Hence they
celebrated the festival we call Pentecost. For the little word “Pentecost” is
derived from the Greek Pentecostes, signifying the fiftieth day; the Saxons
say Pingsten. It is to this festival that Luke has reference. When the fifty
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days after Easter were past and the disciples had celebrated the event of
God’s having given the people the Law on Mount Sinai, then the Holy
Spirit came and gave them a different law. We celebrate the festival, not
because of the old, but because of the new, event, because of the sending
of the Holy Spirit. Therefore we must offer a little explanation and show
the difference between our Pentecost and the Jews’ Pentecost.
9. In the first place, the Jews celebrated the festival because the Law had
been given them in writing; but we ought to celebrate it because God’s
Law is given to us spiritually. St. Paul aims to make this plain. In the
second Epistle to the Corinthians, chapters 3 and 4, he speaks of two kinds
of preaching. And just as there are two kinds of preaching, so also there
are two kinds of people.
10. First, the written Law is that which God has commanded and embodied
in writing. It is called “written” because it proceeds no further and does not
enter the heart, nor do any works follow, except mere hypocritical works;
the Law has only an outward significance. The people also, in this sense,
remain altogether written. Since the Law has existed only in writing, in
letters, it has been dead, and its influence has been deadening. It has ruled a
dead people, for the hearts were dead which did not willingly do God’s
commandment. If every man were allowed his own free will, to do as he
pleased without fear of punishment, none would be found who would not
rejoice in exemption from the Law.
11. Man’s nature is to follow his desire, but he is compelled to do
otherwise. He thinks: God will punish me and cast me into hell if I do not
keep his commandment. Since it is his nature to obey reluctantly and with
displeasure when his will is opposed, man becomes hostile to God because
of the penalty; he knows that he is a sinner and not in harmony with God,
that he does not love God, yea, rather he would there were no God. Such
hatred of God is hidden in the heart, no matter how finely nature adorns
herself outwardly. Hence we see that the Law, as long as it is merely
written, a Law in letters, makes no one righteous, for it enters not the
heart. On this theme we have preached and written a great deal.
12. The other Law is spiritual. It is not written with pen and ink, nor
spoken by word of mouth like the Law on the stone tablets handled by
Moses, but, as we see in Luke’s narrative, the Holy Spirit falls from heaven
and fills all the company assembled together, manifesting itself upon them
in cloven and fiery tongues, causing them to preach boldly and with a
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power they had not before, so that all the people were pricked in their
hearts and marveled. The Holy Spirit streams into the heart and makes a
new man, one who now loves God and gladly does his will. Such is the
Holy Spirit himself, or rather the work he does in the heart. He writes in
fiery flame on the heart and makes it alive, causing it to find expression in
fiery tongue and active hand; a new man is made, who is conscious of a
reason, heart and mind unlike he formerly had. Everything is now alive: He
has a live reason; he has light and courage and a heart which burns with
love and delights in whatever pleases God. This is the real difference
between the written and the spiritual laws of God; and such is the work of
the Holy Spirit.
13. Therefore, the great art is to preach aright concerning the Holy Spirit.
Hitherto it has been preached concerning him that he alone produced and
inspired what the councils decreed and what the pope commanded in
ecclesiastical law, whereas the whole papistical law is only outward in
effect, commands only outward observances and rules in material things.
Their claim is simply nonsensical, the reverse of their claim being true. For
they turn the work of the Holy Spirit into a written, dead law, whereas it is
essentially a spiritual and living law, and they make of him a Moses and a
human weakling. The reason is, they do not know what the Holy Spirit is,
why he is given, and what his office is. Therefore let us learn and
understand well what he is, in order that we may define his office.
14. Here you learn that he comes down and fills the disciples, who before
sat in sorrow and fear, and renders their tongues fiery and cloven; he so
kindles them that they grow bold and preach freely to the multitude, and
fear nothing. You see very clearly that the Holy Spirit’s office is not to
write books nor to make laws, but freely to abrogate them; and that he is a
God who writes only in the heart, who makes it burn, and creates new
courage, so that man grows happy before God, filled with love toward
him, and with a happy heart serves the people. When the office of the Holy
Spirit is thus represented, it is rightly preached. Do not believe those who
picture it otherwise. Now, you perceive that when he comes in this manner
he abolishes the letter of the Law and desires to liberate the people from
their sins and from the Law; the latter is no more needed, for he, himself,
rules inwardly in the heart. They who oppose this doctrine, however,
criticize him for compelling the people, like Moses, and above all for
making new laws.
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15. What means does he use and what skill does he employ thus to change
the heart and make it new? He employs the proclamation and preaching of
the Lord Jesus Christ; this Christ declares in <431526>John 15:26: “But when the
Comforter is come, whom I will send unto you from the Father, even the
Spirit of truth, which proceedeth from the Father, he shall bear witness of
me.” Now, we have often heard that the substance of the Gospel is this:
God has proclaimed to everyone that no man can become just by means of
the Law,-but rather is thereby condemned. That therefore he has sent down
his dear Son to shed his blood and die, since men could not, by their own
power and works, cancel their sins and get rid of them.
16. But in addition to what is thus preached, something else is needed; for
even though I hear the preaching, I do not at once believe Therefore, God
adds his Holy Spirit, who impresses this preaching upon the heart, so that it
abides there and lives, It is a faithful saying that Christ has accomplished
everything, has removed sin and overcome every enemy, so that through
him we are lords over all things. But the treasure lies yet in one pile; it is
not yet distributed nor Invested. Consequently, if we are to possess it, the
Holy Spirit must come and teach our hearts to believe and say: I, too, am
one of those who are to have this treasure. When we feel that God has thus
helped us and given the treasure to us, everything goes well, and it cannot
be otherwise than that man’s heart rejoices in God and lifts itself up, saying
Dear Father, if it is thy will to show toward me such great love and
faithfulness, which I cannot fully fathom, then will I also love thee with all
my heart and be joyful, and cheerfully do what pleases thee. Thus, the heart
does not now look at God with evil eyes, does not imagine he will cast us
into hell, as it did before the Holy Spirit came, when it felt none of the
goodness, love, or faithfulness of God, but only his wrath and disfavor.
Since the Holy Spirit has impressed upon the heart that God is kind and
gracious toward it, it believes that God can no more be angry, and grows
so happy and so bold that, for God’s sake, it performs and suffers
everything possible to per form and to suffer.
17. In this way you are to become acquainted with the Holy Spirit. You
may know to what purpose he is given and what his office is, namely, to
invest the treasure — Christ and all he has, who is given to us and
proclaimed by the Gospel; the Holy Spirit will give him into your heart so
that he may be your own. When he has accomplished this, and when you
feel Christ in your heart, you will be constrained to cry: Is this the idea,
that my works are of no avail but the Holy Spirit must perform all? Why
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then do I punish myself with works and the Law? Thus all human works
and laws vanish, yea, even the law of Moses; for such a being is superior to
all law. The Holy Spirit teaches man better than all the books; he teaches
him to understand the Scriptures better than he can understand from the
teaching of any other; and of his own accord he does everything God wills
he should, so the Law dare make no demands upon him.
18. Therefore, we need books only for the purpose of demonstrating that it
is written even as the Holy Spirit teaches. We must not confine faith to
ourselves, but must let it break forth into action; and to confirm and
establish it, we must have the Scriptures. Therefore, be very careful to
consider the Holy Spirit in no way a law-maker, but as one who abrogates
the Law and frees man, so that no written letter remains, or that it remains
only for the sake of preaching.
19. In all this, however, we ought to exercise sense and wisdom,
understanding that a man receiving the Holy Spirit is not at once perfect,
insensible to the Law and to sin, pure in all respects. For we do not preach,
concerning the Holy Spirit and his office, that he has completed and
finished his work, but that he has only begun it and is now constantly
engaged in it, and that he is ceaselessly progressing; consequently, you will
not find a man who is without sin and without sorrow, full of righteousness
and full of joy, and so perfect that he is never needlessly concerned about
anything, and who serves everybody freely. The Scriptures indeed tell us
that the office of the Holy Spirit is to redeem from sin and fear; but that
does not say that this is altogether accomplished.
20. Therefore, a Christian must at times feel his sin and the fear of death,
and be concerned about all else that troubles a sinner. Unbelievers may be
sunk so deeply in their sins that they do not feel them; but believers do feel
them, yet they possess a helper, the Holy Spirit, who comforts and
strengthens them. However, if he had finished and made an end of his
office, they would experience none of these fears.
21. Therefore, I say that we must be wise and take care that we do not
boast of the Holy Spirit too confidently and joyously, that we may not
become too secure and imagine that we are perfect in all respects. For a
pious Christian still is flesh and blood like other people, but he fights
against sin and evil lust and feels what he would rather not feel —
<450715>
Romans 7:15ff. The unbelievers are indifferent and make no such fight.
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22. It makes no difference that we feel evil lusts if we only battle against
them. Therefore, the Christian must not judge according to his feelings,
believing because of them that he is lost, but he must labor all his life with
the remaining sin of which he is conscious and must permit the Holy Spirit
to work, groaning without ceasing, to be rid of sin. Such groaning never
ceases in believers, but is more profound that can be uttered, as St. Paul
declares to the <450826>Romans 8:26. But there is a precious listener, the Holy
Spirit himself, who deeply feels our longing and also comforts our
consciences.
23. The two must always be mingled, in our feelings — the Holy Spirit and
our sin and imperfection. Our case must be like that of a sick man who is in
the hands of the physician; presently he will be better. Therefore let no one
think: Such a one possesses the Holy Spirit, consequently he must be
altogether strong, without infirmities, and do only precious works. No, not
yet. The Gospel is not a proclamation for everybody. It is a proclamation
exceedingly gracious, but a coarse, hard heart may hear it without
receiving any good; rather are such made more audacious and careless,
imagining they need not war against the flesh, because they do not feel
their sin and misery. The Holy Spirit is given to none except to those who
are in sorrow and fear; in them it produces good fruit. This gift is so
precious and worthy that God does not cast it before dogs. Though the
unrepentant discover it themselves, hearing it preached, they devour it and
know not what they devour. The hearts which receive it with profit are
such as feel their evil lust but are unable to escape from it. There must be
struggling if the Holy Spirit is to abide in the heart, and let no one dare
think it will be otherwise.
24. This is what we find in the narrative before us. The dear disciples sat in
fear and terror, and still uncomforted and without courage. They were
filled with unbelief and ready to despair, and it was with much effort and
labor that Christ cheered and established them again. Their only difficulty
was, they were afraid the heavens would fall upon them, and the Lord
himself could scarcely comfort them until he said to them’ The Holy Spirit
shall come upon you from heaven’ he will imprint me upon your hearts so
that you will know me, and through me the Father; then will your heart
rejoice. And so it happened. When the Holy Spirit came they were
comforted and strengthened and full of joy.
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25. Thus I have described to you the Holy Spirit. Now let us see in this
Gospel lesson what we have discussed so far. Christ declares:
“If a man love me, he will keep my Word: and my Father will love him.”
26. This text raises a question’ Why does Christ speak as though we must
be first to love, when it is certain that the opposite is true, that God must
first love us? This question I have before solved and in the following
manner’ Several passages read as if we begin the work and others as if God
begins it. Now, God must always lay the first stone. He makes the start,
and receives me into his grace, so that I stand in his favor. But it does not
follow that I at once feel his work of grace, although it is already there.
27. We saw that when the Holy Spirit came, he came with a rushing sound,
even frightening the disciples until they knew not whither to go. But when
he comes in this manner he is very near, and then he kindles the heart so
that it feels love; when it feels love, it also begins to love. This is what
Christ means. He is speaking not of our beginning the work, but of what
we afterwards feel, and of the love that follows feeling. The import of his
words is’ If a man love me, he will keep my Word, and my Father will love
him; that is, when I have caused a man to feel my love, he will begin to
love me in return etc. Therefore, the words refer to the realization of love,
not to the beginning of love. Now, if a man love me, says Christ, he will
keep my Word, and my Father will love him, that is, he will feel that he
loves me and will do everything that pleases me, and he will perceive how I
and the. Father come to him and dwell with him. And, furthermore, Christ
declares:
“He that loveth me not keepeth not my Words.”
28. Here we see it is plainly declared that they who have not the Holy
Spirit do not keep one letter of the Law. Therefore I say, if all the
preachers arise and preach the Law, attempting thereby to make people
godly, what do they accomplish? They accomplish nothing. For, briefly,
there must first be love in the heart, otherwise nothing is accomplished in
keeping the Law. Do you accordingly teach first of all how to obtain love,
then men will be able to keep the Law. The Holy Spirit is given, as we have
stated, for the purpose of abrogating the Law. Hence, Christians are not to
be governed by laws. Those, however, who are not Christians must be
controlled by laws, and be subjected to executioners and governed by the
sword, in order that they be compelled not to do evil with the hand,
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although they are thereby not made better in heart. Now, Christ does not
want us to keep his Word with outward observance, like a finite law, but
with the heart, with joy and love. But who will give us this joy and love?
The Holy Spirit gives it and no one else, Now, the next words read:
“These things have I spoken unto you, while yet abiding with you.
But the Comforter, even the Holy Spirit, whom the Father will send
in my name, he shall teach you all things, and bring to your
remembrance all that I said unto you.”
29. Here Christ calls the Holy Spirit a Comforter. If the Holy Spirit is to
retain this name he must exercise his office only where there is no comfort
and where comfort is needed and desired. Consequently, he cannot comfort
the hard heads and audacious hearts, for these have not tasted of struggle
and despair, and have never been in distress; he can accomplish nothing
except with sorrowful, comfortless and discouraged hearts.
30. What, however, is he to do? He is to teach and bring to remembrance.
Here our learned men have come and declared: All that we are to believe,
to do and omit to do is not in the Scriptures, and the Holy Spirit is to teach
us many things which Christ did not teach. Such declaration is altogether
contrary to the Holy Spirit, and even contradictory. For Christ says: “He
shall teach you and bring to your remembrance all that I said unto you;”
that is, he will beautifully explain (glorify) what I now say to you, better
than I am able to teach with words, so that you will need no further words.
You are to know it now beforehand and have a sign, so that when it comes
to pass you may believe it the more fully. Now the learned men declare, He
shall not say what Christ says. How can we suffer the pope and the bishop
to proceed with their declaration that the Holy Spirit teaches what they
determine? We here see that Christ wants to establish his Word with the
Holy Spirit, who is with us, for the purpose of bearing witness to Christ
and of reviving in our hearts what he has taught, that we may understand
and believe it. Therefore, wherever anyone teaches otherwise than the
things Christ taught, or wants to direct you to another comfort than he
speaks of, do not believe that it is the Holy Spirit. Now, the Lord says
furthermore:
“Peace I leave with you; my peace I give unto you:
not as the world giveth give I unto you.”
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31. Here we see clearly the Holy Spirit’s office, that he is bestowed only
upon those who are sunk in affliction — and misery. For this is the import
of the words when he declares: You must not think that I give you peace
such as the world gives. The world considers that peace means the removal
of trouble or affliction. For instance, when one is in poverty he esteems it a
great affliction, and seeks to be rid of it, fancying that riches means peace.
Likewise, one who feels death near thinks: If I could live, and vanquish
death, I would have peace.
32. Such peace, however, Christ does not give. He allows the affliction to
remain and to oppress; yet he employs different tactics to bestow peace: he
changes the heart, removing it from the affliction, not the affliction from
the heart. This is the way it is done: When you are sunk in affliction he so
turns your mind from it and gives you such consolation that you imagine
you are dwelling in a garden of roses. Thus, in the midst of dying is life;
and in the midst of trouble, peace and joy. This is why it is, as St. Paul
declares to the <500407>Philippians 4:7, a peace which passeth all understanding.
This art no man can achieve with his understanding, nor fathom with his
senses. Christ alone bestows it. He says to you’ Just pass down into the
valley of death; there shall the Holy Spirit come to you and make you so
courageous and joyful that you will not know death, yea, it will be sweet to
you. The reason for this peace is that the Holy Spirit teaches one to know
the great goodness and grace of Christ, making those who believe in him
lords, like himself, over sin, death and all things. Therefore a Christian
must possess the ability to be joyful in good or in evil fortune, whether it
be sweet or bitter. Some possess it in greater degree than others, for we
are not all perfect, yea, none will become so perfect as never again to
experience a struggle.
33. I speak of the office of the Holy Spirit, what he is to do and how he is
constantly to continue what he has begun, so that you may now begin to
despise death. But you must continue and abide in this confidence, and
work on, that you may constantly have less fear. You are not to be
discouraged though you still shudder at death, and are not to think: I am
told that the Holy Spirit makes the heart joyful so that it does not feel
death, yet I am frightened at it; consequently I see plainly he is not in me.
Other thoughts of this kind may come to your mind. All these thoughts we
must drive away, despising them. For the Holy Spirit’s office is not one
that is finished, but is in process of fulfillment from day to day, and
continues as long as we live, in such manner that sorrow is ever mingled
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with peace. If there were no sorrow, the Holy Spirit could not comfort us.
The closing words of this Gospel lesson are especially comforting:
“Let not your heart be troubled, neither let it be fearful.”
34. These words give further hint of the work of the Holy Spirit. Again we
see with whom the Holy Spirit deals, namely, they who are filled with
sorrow and affliction. Because of the fear and trouble which oppressed the
disciples, Christ made effort to comfort them, although the moment when
they should fully realize his comfort had not yet arrived. In effect he
declares’ I say to you now, with words, that you are not to be troubled, but
this does not as yet help you; you do not now rejoice. I tell it to you,
however, that when the Holy Spirit comes and comforts you, then you may
realize my comfort and be glad. He concludes by declaring:
“Ye heard how I said to you, I go away, and I come unto you. If ye
loved me, y would have rejoiced, because I go unto the Father: for
the Father is greater than I. And now I have told you before it come
to pass, that, when it is come to pass, ye may believe.”
35. I am human, he says, and shall now die; but I come to you again,
through the Holy Spirit. Therefore, if you loved me you would rejoice that
I go to the Father. To love Christ is to love in him the humanity obedient
to the sacred cross and which speaks only of suffering. No one can do this
until the Holy Spirit comes; he alone creates this love in the heart. Christ’s
meaning is’ When the Holy Spirit comes you will be glad that I went to the
Father. Now you cannot understand my sacrifice and therefore you cannot
appreciate it; but when I go to the Father, you will love me because I have
ascended to the Father and have given you the great blessing of the Holy
Spirit. My suffering and death will be comforting to you when you see that
I live again and that! come to help you and to make you partakers of all the
treasures I have. Therefore, we Christians are to become lords over all
God’s creation, and to boastfully say of Christ: My Lord Christ, who takes
my part, is lord over all things; what shall harm me? For the Father in his
infinite power has made him lord over all creatures, and all things must lie
at his feet.
36. Thus you perceive how this Gospel lesson constantly refers to the
office of the Holy Spirit, in order that we may rightly understand that he is
given to us to comfort us and to bring us to love Christ. See, then, that you
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do not permit yourself to be deceived and to receive other teaching
concerning the Holy Spirit than you have here heard.
 259

PENTECOST, OR FESTIVAL OF
THE OUTPOURING OF THE
HOLY SPIRIT.
SECOND SERMON. <431423>JOHN 14:23-31.
This sermon, which is also not found in edition c., appeared in pamphlet
form under the title: “A sermon on Pentecost, the Gospel of John 14. ‘He
that loveth me, keepeth my Word.’ Preached by Dr. Martin Luther,
Wittenberg,” (1522). Another edition was issued in 1523.
German text: Erlangen Edition, 12:282; Walch Edition 11:1389; St. Louis
Walch, 11:1032.

CONTENTS:

A SERMON OF COMFORT CHRIST PREACHES

TO HIS DISCIPLES.

I. THE INTRODUCTION WHICH TREATS OF LOVE TO CHRIST.

1. Whoever does not show signs of this love is no Christian 1.
2. This love must make us able and fit to retain the Word of God 1-2.
* What we are to think of people being forced to believe 2-4.
3. The Christian character consists in this love 3-4.
4. In what way this love works 5-7.
* The power of the knowledge of Christ 7.
5. The glorious fruits of this love.
a. The first fruit 8.
b. The second fruit 9-10.
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* The miserable state of a man in whom God does not dwell 10
* How Christ seeks to draw humanity to God 11.

II. THIS SERMON OF CONSOLATION.

1. The first consolation 12.
2. The second consolation 13ff.
* The difference between the peace of the Spirit and of the world 14-
15.
3. The third consolation 16-17ff.
* The more a Christian suffers outwardly the greater his peace inwardly
18-19.
4. The fourth consolation 20-21.

III. THE CONCLUSION OF THIS SERMON OF CONSOLATION.

1. The conclusion 22.
2. An objection raised by this conclusion, and its answer 23.

I. THE INTRODUCTION TO THIS SERMON OF

COMFORT, TREATING OF CHRIST’S LOVE.

1. In today’s Gospel Christ says plainly and bluntly: “If a man love me, he
will keep my Word; he that loveth me not, keepeth not my words.” The
text stands there clear; whoever loves God keeps his commandments, and
on the contrary, whoever does not love God, does not keep his
commandments. Christ here simply casts out of his kingdom all who do not
keep his commandments with pleasure and love. Let us thoroughly
understand this. It is briefly pictured to us here who are and who are not
Christians. No one is a Christian unless he keeps Christ’s Word, as he here
says. And no one can keep it, unless he first loves God. God had tested the
plan of making people godly by means of force. For, in olden times, God
dealt severely with his people, so that they were forced to keep his Word,
and not to blaspheme God; to observe the Sabbath and to obey all the
other commandments. To this end he threatened to afflict and punish them,
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severely, as is written in <032614>Leviticus 26:14ff. Thus, God from without
coerced the people to be pious by means of the fear of punishment; but
their hearts were not obedient. The result is the same in the present day.
Therefore, to keep God’s Word is a thing that can be accomplished only by
divine love.
2. Accordingly, in the New Testament, God ceased to punish and only
administered the Word; for the means must yet come to the point that the
divine love be present. Neither the stake, nor bulls nor bans help in the
least. Where this love is not, all amounts to nothing, do as we will. If one
were to take all the swords in the world in his hands, he would not bring a
single heretic to the faith. The people may, indeed, appear to accept the
Word, but in their inward hearts there is no faith. Hence God has abolished
the sword in this matter and his plan of salvation aims to possess the heart.
The bishops are commanded first to take the heart captive, so that it may
find love and pleasure in the Word, and the work is then accomplished.
Hence, he who wishes to be a true bishop, arranges all his administration to
the end that he may win souls and develop a love for and a delight in God’s
Word and be able to oppose the false babblers with sound teaching, and to
stop their mouths. <560102>Titus 1:2. This will never be accomplished by means
of commandments, bans and bulls.
3. Thus the true spiritual leaders fight. They strike Satan dead and rescue
souls from him; for to pierce Satan to death is nothing else than to rescue
from him a human being whom he has taken captive by deceitful teaching.
And that is the right kind of spiritual tactics. But in case people will not
outwardly obey the Word, their parents should educate their children, and
the civil government its subjects, to obedience. However, by this method,
none are yet brought to believe. For it is affirmed in our text: “He that
loveth me not keepeth not my words.” Thus you hear what a Christian life
is, namely to love God; it is not to storm about, eat flesh, destroy pictures
in churches, become monks or nuns — neither a married nor a single life
avails here. It means to love, and they do this who keep his Word.
4. Now, what is God’s Word? It is that we love one another as Christ
loved us, and that we believe on him. If one truly possesses the Word, it
must break forth out of-the heart from pure love. One may possess the
words and commands of man, even if he does not love; he may receive the
command of a superior and execute it. But the only thing that will keep
God’s commandments and Word is love. Therefore, observe how foolishly
 262
our princes and bishops act, in that they coerce and constrain the people to
believe by means of force.
5. How does one now acquire this love? The human heart is so false that it
cannot love unless it first sees the benefit of loving. When, in the Old
Testament, God struck blows among the people as if among dogs, and he
dealt severely and fearfully with them, they naturally had no love for him.
Then God thought: I must show my love to you and be so affectionate that
you cannot help but love me. Then he took his Son and sent him into our
filth, sin and misery, pouring out his mercy so freely and fully that we had
to boast of all his treasures as if they were our own. He thus became a
loving Father, and he declared his mercy and caused it to go forth into all
the world that whosoever believes this and lays hold of it with his heart
shall have a gracious and merciful God, who never becomes angry nor
deals blows, but who, instead, is kind and affectionate. Now, where a heart
believes and experiences this, and gets glimpses of so much, then it must
place all its confidence and affection in God, and deal with its neighbor as
God has dealt with itself. As a result the Word of God goes forth out of the
heart, and his commandments will be kept with pleasure. Thus, first, there
is no other God; secondly, man calls upon the name of the Lord; and
thirdly, he lets God reign — God can do as he will, and he possesses his
soul in quiet and observes the Sabbath. In this way, the commandments of
the First Table are fulfilled. Henceforth, he is kindly and humbly disposed
toward all persons, he honors his father and mother and serves his neighbor
as his highest pleasure and with all the love of his heart. His thought is ever
this: I wall do to my neighbor, as God has done to me. Thus love alone is
the fulfillment of the Law, as Paul says to the <451310>Romans 13:10.
6. Now, no man can bring this love into the heart. Therefore, God struck in
among the people with the Law that man might experience and feel that no
human being could love the divine, righteous, just and holy Law. In view of
this he gave us his Son, thus graciously poured, out his greatest treasures,
and sunk and drowned all our sins and filth in the great ocean of his love,
so that this great love and blessing must draw man to love, and cheerfully
be ready to fulfill the divine commandments with willing heart. In no other
way can the heart love or have any love; it must be assured that it was first
loved. Now, man cannot do this; therefore, Christ comes and takes the
heart captive and says: Learn to know me. Then the heart replies: Aye,
who art thou? I am Christ, who placed myself in your misery to drown
your sins in my righteousness. This knowledge softens your heart, so that
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you must turn to him. Thus love is awakened when one learns who Christ
is.
7. And a Christian should glory in this knowledge, as God says in
<240923>
Jeremiah 9:23-24: “Thus saith Jehovah, Let not the wise man glory in
his wisdom, neither let the mighty man glory in his might, let not the rich
man glory in his riches; but let him that glorieth in this, that he hath
understanding, and knoweth me, that I am Jehovah who exerciseth
lovingkindness, justice, and righteousness, in the earth: for in these things I
delight, saith Jehovah.” So also, Peter in his Second Epistle (<610318>2 Peter
3:18) says: “But grow in the knowledge of our Lord and Savior Jesus
Christ.” In all the prophets and especially the Psalms and in many places in
the Bible there is much written about this knowledge. It is this knowledge
of Christ that must convert or it will never be accomplished. No one is so
hardened that he will not be converted and made tender if once his heart
knows Christ. And the same knowledge causes one to steadfastly live a
godly life. Isaiah says, The time will come when this knowledge shall flow
forth like a deluge. This came to pass in the time of the apostles.
Therefore, whoever loves God will keep his commandments, and that love
brings a knowledge of God. Now Christ says, further, in our Gospel:
“And my Father will love him.”
8. It comes to pass in this way: I know first, that Christ has served me by
his whole life, and that Christ is God; thus I see that it is God’s will that
Christ should give himself for me and that the Father commissioned him to
that end Thus, I climb to the Father through Christ. Then my confidence in
him begins to grow, so that I esteem him as a loving Father. Christ here
means to say: Man must begin with my love and then he will come to the
Father; Christ is a mediator. Therefore, I must first be loved — must first
feel the great treasure and blessing in Christ. Hence, God takes the very
first step and allows his dear child to die for me, before I ask him to do so,
yea, before I ever know him. Then a confidence in and love to God grow in
me; this I must feel. Christ also says here: “And my Father will love him;”
that is, the convert will feel that he is placed with me in the same kingdom
and co-inheritance, and will, through me’ and with me and with my voice,
say to the Father in comforting confidence: Dearly beloved Father. Then
the text continues:
“And we will come unto him, and make our abode with him.”
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9. When I come to the point of knowing that God is my Father, then I let
him rule in my heart according to his pleasure, and allow him to be all in
all. Therewith, my heart becomes a quiet, humble abode of God. Thus,
God is a co-laborer with me and assist me as he says in <236601>Isaiah 66:1-2
and in <440749>Acts 7:49-50: “Thus saith Jehovah, Heaven is my throne, and the
earth is my footstool: what manner of house will ye build unto me? and
what place shall be my rest? For all these things hath my hand made, and so
all these things came to be, saith Jehovah: but to this man will I look, even
to him that is poor and of a contrite spirit, and that trembleth at my Word.”
The heart must come to the point where it knows God’s glory. God’s
power and God’s wisdom: and lets God rule in everything. It knows that
all is God’s work; therefore, it cannot fear anything, cold, hunger, hell,
death, Satan, poverty or any like thing. Then the heart says: My God, who
has made his abode in me, is greater than Satan, death and all the powers
of hell.
10. Thus there develops in man a confident defiance of everything upon
earth, for he has God and all that is God’s. He does all that he is now
required to do, and fears not. On the contrary, where there is no love of
God, that heart does not keep God’s Word; and if the heart does not keep
God’s Word, the hand never will. There God will never enter and make his
abode. There the devil dwells, until the weak and despairing soul will even
fear the sound of a driven leaf, as Moses says in <032636>Leviticus 26:36. Man
cannot endure the gnawing of conscience. The conscience can never know
any peace when oppressed by sin, nor can it experience a joyful confidence
in God yea, it will sink lower than hell, while confidence is higher than the
heavens. There is then nothing but despair and fear for that heart. All
creatures are above it. Such is a picture of the kingdom of Satan. Christ
continues by saying:
“And the word which ye hear is not mine, but the Father’s who sent me.”
11. These words Christ speaks only in order to bring us to the Father,
either in a gracious or ungracious way, either with pleasure and love or
with fear, for all must lean and depend upon him. Hence, whoever will not
understand these words scorns God. Then no teaching, no words nor
anything else will help in his case. Now Christ comes and says:
“These things have I spoken unto you, while yet abiding with you.
But the Comforter, even the Holy Spirit, whom the Father will send
 265
in my name, he shall teach you all things, and bring to your
remembrance all that I said unto you.”

II. THE SERMON OF COMFORT.

12. Here Christ says, The Father will send you the Holy Spirit, who will
bring to your remembrance what I told you, and the same Spirit will
explain it to you. In other words: Your hearts are as yet rough and
untutored and you cannot understand what I have spoken to you; but when
the Holy Spirit comes he will make all so plain to you that you will
experience the assurance that it is as I told you before. Thus, the Holy
Spirit, and he alone, has explained the Scriptures and Christ, and made
them clear. This knowledge, then, is sufficient for me and enables me to
fulfill God’s commandments. Beyond this, however, I have no obligations.
Christ courts his disciples further, and says:
“Peace I leave with you; my peace I give unto you;
not as the world giveth, give I unto you.”
13. As if he had said: I shall now leave you. Farewell! It was a common
greeting among the Jews, in the Hebrew language, when they met or
parted, to say: Peace be with your That is as much as to say: Take good
care of yourself, be of good spirits, hope you may prosper; as we in
German say: God greet you (Gott grusze euch), or God bless you!
14. And the Lord adds the kind of peace he wishes them to have, and says:
My peace I give unto you; not as the world is in the habit of giving peace.
In plain words he distinguishes between his peace and the peace of the
world. The disciples, however, did not understand it, just as they did not
understand what it was to love and to keep God’s commandments. Now, it
is the nature of the world’s peace that it consists only in outward things, in
eating and drinking — and dancing; its pleasure is in the flesh. Christian
peace, however, is in the heart, although at the same time the heart may
suffer great persecution, fear, want and opposition. The Lord had told
them of all these things in the words: “Ye shall weep and lament.” The
world will persecute you, will reject your teaching, will scourge, banish and
finally put you to death; but in the midst of all ye shall have peace and
rejoice. Cling only to me and my Word!”
 266
15. And his words were soon fulfilled. When they had received the Holy
Spirit, Luke writes in <440541>Acts 5:41, Peter, John and the other disciples,
though scourged and forbidden to preach, departed from the presence of
the council, rejoicing that they were counted worthy to suffer dishonor for
the Name. But the disciples (lid not at this time understand and they were
troubled because of the Lord’s discourse. Therefore, he gives them further
comfort and says:
“Let not your heart be troubled, neither let it be fearful.”
16. These are consoling words, but for the time they are not effectual. Be
not afraid, he says, for you have my peace. No one will harm you; only
cling to me. The words they indeed hear, as do we, but without seeing their
significance. Therefore he says in clearer language:
“Ye heard how I said to you, I go away, and I come unto you.”
17. As if he said: Be not fearful because I said to you! go away from you: I
will come again to you; yea, it is especially for your sake that I go away,
that afterwards when! return to you, you may be the happier and be of
good spirits. But neither did they understand this until the Holy Spirit later
interpreted it to them. Just so it is with us in the time of temptation: we do
not then understand what God intends to teach us; but later, when grace
and comfort return, we understand it very well. The Lord says to the
disciples:
“If ye loved me, ye would have rejoiced, because I go unto the Father.”
18. His words mean: The only failing you have is that you do not love me,
or do not understand what it is to love. If ye loved me, ye would gladly let
me go; yea, ye would laugh for joy, because I depart from you. And the
more you are visited with ill-fortune and adversity, the happier you should
be. But human reason does not understand this. It is certainly true that the
more a Christian suffers persecution from without, the happier he is in
heart, and the more peace he possesses. The reason is that he loves Christ.
This St. Paul well understood from his own experience when he wrote to
the Corinthians in the second epistle (<470404>2 Corinthians 4:4-10): We are
pressed on every side, yet not straitened; perplexed, yet not unto despair;
pursued, yet not forsaken; smitten down, yet not destroyed; always bearing
about in the body the dying of Jesus, that the life also of Jesus may be
manifested in our body.”
 267
And again, he says, in verses 16 to 18: “Wherefore we faint not; but
though our outward man is decaying, yet our inward man is renewed day
by day. For our light affliction, which is for the moment, worketh for us
more and more exceedingly an eternal weight of glory; while we look not
at the things which are seen, but at the things which are not seen; for the
things which are seen are temporal; but the things which are not seen are
eternal.”
19. This is the experience of the Christian heart when the Holy Spirit has
entered it. St. Paul writes more about this later, in the sixth chapter of
Second Corinthians. It made an impression upon the heathen when they
saw the Christians thus hastening to death; they thought the Christians
were foolish and intervened to spare their lives. The Gentiles did not
understand what it meant; but the Christians very well knew whence it
came. Therefore the Lord adds:
“For the Father is greater than I.”
20. Even if I should tell you many things, ye would not understand them;
they reach no farther than the ears and never enter the heart. However,
when I return to the Father, then I will take upon myself the power to send
into your hearts the Holy Spirit, through whose help ye may understand all
that I said to you. For the present I am in the service of my ministry upon
earth; I only speak and preach the Word as it has been commanded me by
my Father. The Arians paid no attention here to the words: “I go to the
Father,” which means nothing more than, I go and receive the honor the
Father has. It is as if the Lord had said to his disciples: I have two offices.
At present I am upon the earth, where I am performing my office of
preaching, for which I was sent by the Father. When I come to the Father I
will fulfill the other office, namely, this. I will send the Holy Spirit into your
hearts. The disciples could not understand this, and neither do we
understand how he administers the gift. He concludes by saying:
“And now I have told you before it come to pass,
that when it is come to pass, ye may believe.”
21. The meaning is: I know very well that you do not understand this now;
but I tell you it now so that, when it comes to pass as I have told you, you
may remember that I declared it to you before, and you can then say: It is
true. In what follows now in this Gospel, the Lord speaks of the hour of his
suffering, that it is at hand, and says:
 268
“I will no more speak much with you, for the prince of the world
cometh; and he hath nothing in me; but that the world may know
that I love the Father, and as the Father gave me commandment,
even so I do. Arise, let us go hence.”

III. THE CONCLUSION OF THIS SERMON

OF CONSOLATION.

22. In other words: The time of my suffering and death is at hand. The
prince of this world, the devil, is present in his adherents, and will seize me.
But he will accomplish nothing, for he will unjustly lay hold of me, desiring
to ‘crush me. His tactics will fail; I will triumph over him, and I will do it
justly.
23. One may reply: Did not Satan conquer Christ? Did he not put him to
death? Christ himself answers this and says that he dies for the very
purpose of satisfying the will of the Father. It is not due to the power of
Satan that Christ dies, but to the will of the Father, who would blot out sin
through the death of his only begotten Son. Hence, it does not rest in the
power of the world nor of Satan to put to death either Christ or any of his
followers. But it does rest in the will of the Father, who reveals his power
through our weakness, before all his creatures; as St. Paul says in <461527>1
Corinthians 15:27. In view of this, Christ here says to his disciples: I will
indeed die, but I will rise again. I die to the end that the world may know
that I love the Father and that I do what my Father hath commanded me. I
seek the Father’s glory in this, who wills that I should so do. And all this
for the sake of your salvation and blessedness. Therefore, be of good cheer
and let not your heart be troubled; for you will have great joy because of
my death and my leaving you.
 269

PENTECOST, OR FESTIVAL OF
THE OUTPOURING OF THE
HOLY SPIRIT.
THIRD SERMON. <431423>JOHN 14:23-31.
In place of the two preceding sermons this one is given in edition c.
German text. Erlangen Edition, 12:293; Walch Edition, 11:1402; St. Louis
Walch, 11:1042.

CONTENTS:

A DISCOURSE OF CONSOLATION, IN WHICH CHRIST GIVES

HIS DISCIPLES A FIVEFOLD PROMISE.

I. THE FIRST PROMISE THAT OF ANOTHER COMFORTER, THE SPIRIT OF

TRUTH.
1. Why Christ gives this promise 1.
2. The excellent character of this promise 2.
3. How and why Christ does not name the Holy Spirit in this promise from
his nature but from his office and work:
A. When Christ Describes the Holy Spirit as a Comforter.
a. Why the Holy Spirit is described as a Comforter 3.
b. The true sense and understanding of this description 4-5ff.
c. That this description is very loving and comforting 6-7.
B. When Christ Describes the Holy Spirit as the Spirit of Truth.
a. How this description is given to believers for their comfort 8.
 270
b. How Christ gives it to oppose Satan, who comforts his own and
terrifies believers 9-10.
4. How the Holy Spirit is rightly known from this promise 11.
* How and why the comfort of the Holy Spirit is secret and hidden 12.
* In temptation one should not judge according to the feelings but
according to the Word 13ff.
5. How we learn from this promise that God does not want his children to
be sorrowful and fearful but Joyful and comforted 14.

II. THE SECOND PROMISE: I WILL NOT LET YOU BE ORPHANS.

1. Why Christ gives this promise to his disciples 15-17.
2. That this Is a loving and comforting promise 18.
* That the condition of the children of the world is a miserable one in
the highest degree 19.

III. THE THIRD PROMISE: MY FATHER WILL LOVE YOU

1. The occasion of this promise 20-21ff.
* That it is founded not through the Law and punishment but through
the Gospel of the new obedience and of love to God 22-24.
2. The persons to whom this promise is given 25-31. Of the love to Jesus
and of the Word of the Gospel.
a. How and why the love to Jesus appears a matter of little importance
to spirits who were never tempted 26.
b. How and why it is so difficult to love Christ and keep his Word 27-
28.
c. What should move us to love Jesus 29-31.
d. The love of Jesus should not consist only in Words but be proved by
our actions 30-31.
3. The promise itself.
a. An objection raised by this promise and its answer 32-34.
 271
* The concealing and the revelation of the love of God 34.
b. How and why Christ here portrays the heavenly Father in the most
loving way 35-88.
c. The glory and preciousness of this promise 39.
4. The further explanation of this promise.
a. How the exceeding greatness of God’s grace is set forth in this
explanation 40ff.
* God does not dwell in the workrighteous but in those in poverty and
distress 41-42.
* The difference in the grace and gifts of God 43-44.
* The high honor of believers 45-47.
b. How and why this explanation sounds as mockery in the ears of the
Jews 48-49.
c. How the question is answered in this explanation that is raised
concerning the Church and her power 50ff.
* The Church of Christ.

1. Her glory and honor 51.

2. The characteristic of the Church 52-54.
d. How Christ makes a distinction in this explanation between the
children of God and the children of the world 55ff.
* Believing Christians and their infirmities.

1. That they still have infirmities along with their great honor 56.
2. That God still labor with them from day to day 57.
3. How and why we should not take offense at believing Christians 58.
4. How believing Christians should conduct themselves in view of their
infirmities 59-60.

5. How Christ attaches a Judgment to this promise.

 272
a. The nature of this Judgment 61.
b. What follows from this Judgment 62-63.
c. How the Jews, fanatics and heretics, and the papists, are expelled
from the Church 64-65.
d. How Christians are separated from the children of the world by this
judgment 66.
* Why Christ and his kingdom remain hidden to the world 67-68.
* Whoever despises God’s Word despises God himself 69.
* How and why we should seek in Christ alone the revelation of the
divine will 69-71.

IV. THE FOURTH PROMISE: HE SHALL TEACH YOU ALL THINGS.

1. The sense and understanding of this promise 72-73.
2. How Christ binds by this promise the Holy Spirit to his mouth, fixes the
aim and measure of his operation; and teaches.
a. That in Christendom nothing is to be enforced except that which the
apostles heard from Christ 74.
b. That the Holy Spirit does not work without the Word, but through
the Word 75.
c. That Christ rules his Church notwithstanding, her infirmities 76-77,
* How and why we should diligently study God’s Word 78.
3. An opinion on the false interpretation of this passage by the papists 79-
82.

V. THE FIFTH PROMISE: MY PEACE I GIVE UNTO YOU.

A. The Promise Itself.
1. Its sense and understanding 83-85.
2. How a Christian should profit by this promise 86.
3. How and why Christ sought to impress this promise upon his
disciples 87-88.
 273
4. Why it is so difficult to grasp this promise 89.
B. The Further Explanation Of This Promise.
1. Why Christ explains this promise in such a glorious way 90-91ff.
2. How this promise is defended against the false interpretation of the
Arians 92-95.
3. How and why this promise was highly necessary for the disciples 96-
97.
* How a Christian is to rise in time of sorrow 97-98.
4. The conclusion of this explanation 99.
C. An Appendix To This Promise.
1. Its sense and understanding 100.
2. How Christ here exhibits a courageous and defying spirit in the face
of Satan and death 101.
3. How this appendix is very comforting 102.

THE FIRST PROMISE CHRIST GIVES IN THIS

SERMON OF COMFORT.

1. Since pastors are expected on this day to preach on the Holy Spirit, it
would be well to begin the Gospel lesson with the verses preceding, which
it has been customary to read Pentecost evening, where Christ says: “If ye
love me, ye will keep my commandments. And I will pray the Father, and
he shall give you another Comforter, that he may be with you for ever,
even the Spirit of truth” etc. These verses are closely connected with
today’s text, and they contain the first promise of the Holy Spirit. to the
apostles. It is Christ’s intent in the promise richly to comfort the disciples
in view of his bodily departure unto the Father, whither he was going, that
he might there prepare a dwelling-place for them and receive them unto
himself. He also assures them that while here upon earth they shall do
much greater works than he has done, and that whatsoever they shall ask in
his name, that he will do. Moreover, he promises them that the Holy Spirit
shall not be with them for a time only, as he has been in his own short stay
 274
in his bodily presence, but that the Holy Spirit shall continue with them for
ever; that they shall have in him a Comforter whose ministrations shall
exceed the comfort which they have hitherto derived from his own bodily
presence.
2. This is a beautiful, glorious promise which Christ makes to his Church,
that is, to the little company who believe on him, to whom he before said,
“He that believeth on me, the works that I do shall he do also.” This is a
glorious promise, that the Holy Spirit should certainly be with them and in
them. It means that he shall be given them, not only in their office, but also
that he shall be given into their hearts, to rule, teach and guide them, to
give them strength and courage, and to protect and sustain them in every
danger and need against the devil and his power. He says: “I will not leave
you orphans’! come unto you.”
3. In the various instances where he describes the Holy Spirit, he does not
designate him simply according to his nature, as he is and is called the Holy
Spirit. The word would signify to them something not to be seen or felt; he
would thus be incomprehensible to them. But, that he may be
comprehensible and real in a bodily sense, Christ gives him a name
signifying his office and work, which is the office of the Word. He thus
conveys the idea of preacher, and he calls him the Comforter and the Spirit
of truth, who is with them by means of the Word of preaching, and who
allows himself to be heard and seen. The two offices, that of comforting
and that of leading into the truth, cannot be exercised otherwise than
through the Word, or through teaching.
Thus, we know how and where the Holy Spirit is to be found, and we need
not be in doubt nor waver, gazing here and there for special revelations or
illuminations. Each one should hold to the Word, and should know that
through it alone, and through no other means, does the Spirit enlighten
hearts and is he ready to dwell in them and to give true knowledge and
comfort through faith in Christ. Where this is accomplished, where the
Word concerning Christ is accepted by faith and the heart finds comfort in
it, there we may know that the Holy Spirit is assuredly present and is
performing his work, as has often been stated.
4. Furthermore, the two names, “Comforter” and “Spirit of Truth,” are
very affectionate and consoling names. The word “Comforter,” which is
here used instead of the Greek word paraclete or the Latin word advocate,
or patron, designates a person who acts as counsel for one who is accused
 275
or charged with some crime, and who in that capacity undertakes to defend
him and win his case, to advise and aid him, and to admonish and
encourage him as occasion may require. That, says Christ, shall be the
office of the Holy Spirit when I have left you, and when ye shall find no
comfort nor support in the world, when all the world shall be against you,
and when the devil shall beset you and with his poisonous tongues of
slander shall say the worst things about you, and shall pronounce you
before all the world deceivers and rebels, and shall, furthermore, with the
terror of God’s wrath, with melancholy and gloomy thoughts of your own
infirmities, alarm your consciences and fill your hearts with fear, so that ye
might well despair if ye were left in that state without comfort and
strength. The devil appropriately bears the name Diabolus, that is
calumniator, a false, wicked slanderer, who accuses Christians before God
day and night, as we find indicated Revelation 12 10.
5. Now, says Christ, to protect you against this slanderer and accuser,! will
send you, from my Father and in my stead, the Holy Spirit, who shall be
your counselor and defender, and who shall intercede for you before God.
He shall comfort and strengthen your hearts, so that you need not despair
because of the abuse and slander and the accusations and terrors of the
devil and the world, but, on the contrary, you may possess fearless hearts
and courage, and may boldly speak in defense of your cause, the faith and
confession of Christ. He says, in <422115>Luke 21:15, “I will give you a mouth
and wisdom, which all your adversaries shall not be able to withstand or to
gainsay.”
6. This, we say, is portraying the Holy Spirit in the most friendly and
comforting way. We are not to look upon him otherwise than as a kind and
friendly comforter and helper, and we are to know that he was sent from
God the Father and from Christ for that purpose; that he will certainly
prove himself such through the Word, by showing us the pure grace, love
and goodness of God. He shall assure our hearts that God, both the Father
and the Son, is not angry with us nor does he condemn us, nor desire us to
be filled with fear. The Holy Spirit was sent by the Father and Son to be a
comforter, and has been commanded not to declare anything but what he
has heard, as we have learned in the preceding Gospel.
7. Such comfort begets a fearless heart and courage a against the ravings of
the world and the devil, and enables a Christian, whatever his outward
sufferings may be, to endure it all, even with joy, and to conquer in the
 276
end, as did the apostles and martyrs, and many weak women and young
virgins. The Christians — and such were these mentioned know that the
Holy Spirit is present in our faith and confession; that he will stand by
them, and will direct and carry on the conflict against the devil and the
world, so that the Christians shall not suffer defeat, but shall conquer, and,
in spite of opposition, complete his work.
8. In the second place, Christ calls him “the Spirit of Truth.” This he does
for the comfort of those who believe the Gospel. They may know, through
the witness of the Spirit, that the consolation of the Word is true and real;
that it does not deceive, and that the courage and joy which it induces are
genuine and enduring, steadfast through storms and terrors, even to the
gates of hell. For this comfort is not based upon uncertainties, as is the
consolation of the world, but upon the Word of Christ and the everlasting
truth of God.
9. Christ gives this name to the Holy Spirit in contradistinction to the devil,
who is also a spirit, but not a comforter and helper of Christians; he is their
adversary and murderer. Neither is he truthful; he is the spirit of lies, who,
by means of false fear and false comfort having the appearance of truth,
both deceives and destroys. He possesses the art of filling his own victims
with sweet comfort; that is, he gives them unbelieving, arrogant, secure,
impious hearts — as was said in the Gospel for the third day of the Easter
festival. He can even make them joyful; furthermore, he renders them
haughty and proud in their opinions, in their wisdom and self-made
personal holiness; then no threat nor terror of God’s wrath and of eternal
damnation moves them, but their hearts grow harder than steel or adamant.
10. Again, with truly pious hearts, which in many respects are timid and
tender, his practice is just the opposite. He tortures them with everything
terrible that can be imagined, martyring and piercing them as with fiery
darts, until they may find no good thing nor comfort before God. His
object in both cases is to ruin souls by means of his lies and to lead them to
eternal death. The first class, who, should they be terrified, might repent,
he fills with false comfort and security, but in the end, when their last hour
has comet he abandons them to sudden terror and despair; the latter class
he worries with unceasing torments and fear, and robs them of the comfort
they should have in God, in order that they may despair of God’s grace and
help.
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11. We should therefore rightly learn to understand the Holy Spirit, and
should know that he is a comforter and does nothing else than to truly
comfort, through the preaching of the Gospel in Christ, sad and timid
hearts that know their sins and are being terrified and distressed by the
devil beyond measure. He exhorts them to be comforted and to be joyful in
God’s promised grace in Christ Jesus. He keeps them therein, so that they
continue in this truth and their hearts come to know that all other teaching
and comfort, though purporting to be of God, are not genuine. The Holy
Spirit cannot be present in false teaching. All such is but the devil’s work
— lies and deception with which he seeks to effect his murderous designs.
The Christian should allow no terror, threat or suffering possible on earth
to force him from the real comfort of the Gospel.
12. Comfort and truth, when the product of the Holy Spirit, are concealed
and deeply hidden in faith. Christians themselves do not at all times
experience them, but in their weakness sometimes miss the presence of
these. For the devil, through both the timidity within themselves and the
wickedness of the world without, hinders and opposes believers to such an
extent that it is often almost impossible for them to appropriate an atom of
God’s comfort; they find themselves in the same condition in which the
great apostle Paul laments about himself (<470705>2 Corinthians 7:5), where
without are rightings, within are fears. They cannot possess unalloyed
comfort and joy, but the greater part of their experience proves to be
sorrow and fear and deadly conflict. Paul says in <470411>2 Corinthians 4:11:
“For we who live are always delivered unto death for Jesus sake.”
Likewise in <461513>1 Corinthians 15:13: “I protest by that glorying in you,
brethren, which I have in Christ Jesus our Lord, I die daily.” We also see
many pious hearts that are always sad and downcast, tormenting and
alarming themselves with their own thoughts, and being at the verge of
despair because of the temptations of the devil. Where, say the world and
our own flesh, do you find, under these circumstances, the Holy Spirit
whom you Christians laud so much?
13. A Christian should be wise here, and should not judge and determine
things according to his own thoughts and feelings, but, in spite of such
temptation and weakness, he should keep to the Word and the comfort of
the preaching which the Holy Spirit gives to all poor and distressed hearts
and consciences. Christ says in <236101>Isaiah 61:1-2, concerning the office
which he should exercise through the Holy Spirit: “The Spirit of the Lord
Jehovah is upon me; because Jehovah hath anointed me to preach good
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tidings to the meek; he hath sent me to bind up the broken-hearted; to
comfort all that mourn.”
14. From this ye should learn — and you will find it everywhere in the
Gospel — that God does not desire you to be sad or alarmed, but joyful,
and comforted with the certain promise of his grace, which the Holy Spirit
himself offers you. He declares that it is not the truth, but your false
opinion and the devil’s deception that lead you to feel and think in your
heart of the wrath and punishment of God, as if he would condemn you to
hell. Therefore, let God’s Word be of more authority to you than your own
feelings and the judgment of the whole world; do not give God the lie and
rob yourself of the Spirit of truth.

II. THE SECOND PROMISE.

15. Of this promise, this comfort, to allay our feelings and fears, Christ
assures us in the words translated “desolate” he will not leave you desolate.
The word translated “desolate” literally means “orphans.” By the use of
this word Christ would intimate the condition of the Church. In the eyes of
the world, and even in her own estimation, she has not the! appearance of a
prosperous and well ordered organization; rather she is a scattered group
of poor, miserable orphans, without leader, protection or help upon earth.
All the world laughs at her and ridicules her as a great fool in thinking that
she is the Church and comprises the people of God. Furthermore, each
individual is so burdened and oppressed in his need and suffering as to feel
that no one else lies so low or is so far from help as he.
16. Such misery and fears grow upon one under the influence of the devil’s
power, when he pierces the heart with his bitter, poisonous, murderous
thrusts. Then the heart feels that it is not only forsaken by all men, but also
by God himself. So it altogether loses Christ and sees no end to its misery.
Of this we have heard before in the Gospel where Christ says (<431620>John
16:20): “Ye shall weep and lament, but the world shall rejoice; ye shall be
sorrowful” etc. To be left thus, that is, to feel that all things have conspired
to leave us comfortless and helpless, is to be left orphans indeed.
17. As Christ has thus told his Christians beforehand of such suffering, so
also does he wish to give this comfort and consolation beforehand, and
desires to teach us not to despair because of suffering, but only to hold to
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his Word, even if it does seem that help is being too long delayed. He
desires to remind us of the promise that he will not leave us fast in misery,
and that we should accord him the highest honor due to God, by holding
him to be true and faithful. He says: It shall not continue forever, but only a
little, a short time. And he says here: “I come unto you.” Again: “A little
while, and the world beholdeth me no more.” That hour will seem to you
an hour of sadness indeed, yea, an unending hour of death. “But I will see
you again, and your heart shall rejoice.”
18. This is a sufficient promise of friendship and comfort. But we need only
to learn to believe it, and to experience the truth that in our greatest
weakness he guides his Church by wonderful divine power and protects
and upholds her, so that she shall endure in spite of all. Yea, it shall be that
in the greatest sadness there shall be comfort; in the greatest misery and
desolation, joy and help; in death, everlasting life; until these better things
come to be our possession, and the heart, having overcome all evil and
being filled with the unspeakable joy of salvation, hears the bold, joyful
word of victory which Christ utters: “Because! live, ye shall live also,” and
as we beautifully sing in <19B815>Psalm 118:15-17: “The voice of
rejoicing and salvation is in the tents of the righteous. The right hand of
Jehovah doeth valiantly. I shall not die, but live, and declare the works of
Jehovah.”
This is what St. Paul says in <470410>2 Corinthians 4:10 concerning comfort and
help for these poor orphans: “We are always bearing about in the body the
dying of Jesus, that the life also of Jesus may be manifested in our body.”
And Christ says in <421232>Luke 12:32: “Fear not, little flock; for it is your
Father’s good pleasure to give you the kingdom.”
19. Observe, this is the sublime wisdom and knowledge of Christians,
which the Holy Spirit has revealed to them and of which the world knows
nothing whatever. The world must confess that it knows nothing of this
comfort, and that, further, it is impelled by the devil to despise and resist
the Holy Spirit’s preaching concerning such comfort. Therefore, Christ
passes judgment upon it for the comfort of Christians: “Whom the world
cannot receive; for it beholdeth him not, neither knoweth him.” Oh, that is
a fearful utterance, to be told that it cannot receive the Holy Spirit. It must
follow from this that the world has no part in the kingdom of God; that it is
forever separated from God and must remain in the power of the devil and
in the bonds of hell. But it is also a just and well-deserved punishment upon
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the world, for the world will not have it otherwise, since it so shamefully
despises, blasphemes and persecutes Christ, the Son of God, together with
his Word and the Holy Spirit. So much, then, on the office of the Holy
Spirit, concerning which the chapter just before the text teaches. Upon this
follows now the Gospel:
“If a man love me, he will keep my word and my Father will love him.”

III. THE THIRD PROMISE.

I. THE OCCASION OF THIS PROMISE.

20. Just a moment before he began with almost the same words when he
said: “He that hath my commandments, and keepeth them, he it is that
loveth me: and he that loveth me, shall be loved of my Father, and I will
love him, and will manifest myself unto him.” Thereupon the pious apostle
Judas asked: “Lord, what is come to pass that thou wilt manifest thyself
unto us and not unto the world?” For he, together with the other disciples,
was still entangled in the Jewish notion that Christ would become a secular
lord and king; they hoped that they, themselves, should become great and
mighty lords over lands and people, and oft had they disputed and
quarreled among themselves as to who among them should be the greatest.
Therefore, Judas is astonished at this saying of Christ and cannot restrain
himself. He must come out with it and ask Christ what he means by saying
that he will not manifest himself to any except to them alone. His thoughts
must have been these: What kind of a king will he be if he will not show
himself to anyone? If he who has hitherto gone about only as a servant
though he has preached publicly and wrought wonders — if he now
intends to begin his kingdom in such a private and secret manner and with
such doubtful plans as not to allow himself to be seen or known by any but
the few who love him, what kind of a king will he be? It seems to me, his
thoughts were: You should now begin to manifest yourself fully, and let
yourself be seen by all, even by your enemies, in order that all may be
obliged to fall down at your feet. And what does it mean, that everything
depends upon our keeping your Word? What shall we accomplish thereby
if we do not add something else? And who are going to be your subjects if
to know and love you is left simply to the choice of individuals?
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21. But Christ answers in the same strain just for the purpose of rooting
out their Jewish notions and of portraying his kingdom to them in the right
light. No, my dear Judas, he would say, it will not be as you think. The
world has honor and glory here on earth, and power and might. It is by
means of these that the world rules in the kingdom of men; those things do
not concern you and me. But it is essential that you love me and keep my
Word. In such hearts I will rule, and to them alone can I manifest and show
myself. For my government is not one of force and might, such as is
necessary among the wicked men of the world, but I desire to rule men’s
hearts, and to have my subjects come to me cheerfully and of their own
will. Those who do not believe on me, will not do this.
22. God had before, often and in various ways, tried governing the Jewish
people simply by the Law and under punishment; the result was that almost
the whole nation was exterminate in the wilderness, and afterward the
people were smitten again and again, and carried away as captives, until
finally they were completely annihilated. In no way could he bring them to
obey him in sincerity and to keep his commandments.
And what should they keep? In the beginning, when God spoke with them
and gave them the ten commandments, they were not able to endure nor to
hear him, but prayed that he might permit Moses to speak with them; him
they were willing to hear. And then when Moses came and brought the ten
commandments, they were not able even to look upon his face, but made a
veil for him; which veil, St. Paul says, is upon their hearts to this day, so
that they cannot understand, much less experience in their hearts, what
God asks of them — that they should love him with all their hearts and be
obedient unto him.
23. If, now, God, in the case of his own people, whom he had selected and
honored above all others, was not able to bring them to himself through
Moses and the prophets, how should he be able to accomplish more in
another case by means of man’s instruments — law and force? If he would
have loyal subjects upon earth he must employ different means in his
dominion. He would not accomplish his purpose if he were simply to
compel disobedient nature by means of terror and threats; although
threatening may still serve a purpose in revealing the certain result of
disobedience and sin, and teaching men to tremble at the wrath of God.
But love and friendship must attract before love and longing toward God
are begotten.
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24. And only in this way can they be begotten: In place of the terror of
God’s wrath, which we have deserved by our disobedience, we must
receive the Word of grace and the assurance that God is ready to withdraw
his wrath and to pardon sin. Such assurances of friendship and grace Christ
now gives in his Gospel. He begins his kingdom by leading hearts to learn
of his love, and by teaching that he, through his suffering and death, has
procured for us God’s grace and mercy as a free gift, and in addition has
given the Holy Spirit. He so rules us that we continue in this kingdom Of
grace, the Holy Spirit working in us, so that we, on our part, begin to love
God and to obey him willingly and cheerfully.

II. TO WHOM THIS PROMISE IS GIVEN.

25. Concerning obedience he now says: “If a man love me, he will keep my
Word.” And just before he said: “If ye love me, ye will keep my
commandments.” Keep his Word or commandment — that is what the soul
must do who loves Christ, who understands and appreciates what he gets
from Christ; no one else will love him. He speaks here not of Moses’ word
or the declaration of the Law, but of the proclamation of the love and
grace which Christ has shown us by taking our sins upon himself and
offering for us his body and blood, and by doing this from pure grace, that
we might ,be comforted and thereby learn to know in real experience his
love. And if we believe it, he requires nothing more of us than that we
should be thankful for it and should continue in faith and confession, and
out of love and honor to him seek the welfare of his kingdom by word and
deed.
26. This loyalty to Christ’s kingdom is now considered a simple thing by
the presumptuous and inexperienced spirits who deem themselves so holy
and so strong in the faith as to be able easily to do what they hear, and who
think that the Word of God is something that is obeyed as soon as it is
heard.
For everyone who has not yet had the experience of grace thinks, Who
would be so wicked as not to love Christ, nor to keep his Word which
speaks of the grace of God? Just so did the people of Israel in the
wilderness when Moses told them all the words of the Lord (<022403>Exodus
24:3); they all cried out with one voice: “All the words which Jehovah hath
spoken will we do.” But when they were to do these words, their conduct
was such that, on account of it, they were obliged to remain in the
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wilderness forty years — until they all had perished. Yes, if Christ
bestowed gold and silver by means of his Word, or conferred honor and
reputation upon our holiness and wisdom, then everyone would cheerfully
keep the Word and hold it fast. But it is none of those things for which a
man on earth has any desire; on the contrary, he is such an unlovely figure
that all the world is offended and flees from him.
27. Experience, therefore, teaches how difficult it is to keep this Word, for
the holy cross has been laid upon it. Not only do our own flesh and the old
nature resist, in accordance with its disposition, and prefer that which is
easy and agreeable, but also, when one begins to confess the Gospel, then
the devil, with all his followers and confederates, bears hard upon one and
everywhere attacks him by means of the persecutions of the world and by
all kinds of temptations. He opposes him inwardly, with unending conflicts
and fears of the heart, and outwardly, with constant danger of body and
life, until one must cry to heaven for help. Experience certainly teaches that
it is not such an easy, simple thing to keep the Word of Christ as it is to
observe the juggling of Jewish ceremonies, of a man-made divine service,
monkery and the like.
28. Therefore, Christ says that the heart must cling to him and love him,
for it cannot otherwise survive in the world, which is the devil’s kingdom
and is opposed to Christ. The Church upon earth must strive and contend
with weakness, poverty, misery, fear, death, shame and disgrace. By
necessity the Christian is driven to step out of himself and not to rely upon
the advice, help or strength of men. He must love Christ in his heart, and
must hold his name, his Word and his kingdom more precious than all
things of the earth. Whoever does not do this, but seeks his own honor and
glory, or the favor and friendship, the pleasures and enjoyments of the
world, and who loves his own life more than Christ — to such a one it is
useless to speak of these things. Jesus shortly afterwards says: “He that
loveth me not keepeth not my Words.”
29. Christians, to whom Christ here speaks as to those who know him and
know what they have in him — they, I say, should be moved to this love by
the love and friendship which he has shown us in delivering us from sin,
condemnation and eternal death, laying them upon his own shoulders. He
thus surely deserves that we should love him. Therefore, shortly before, he
reminded them of this when he said: “If ye love me, ye will keep my
commandments;” as if he would say: If ye know and feel that I have
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deserved this at your hands, then in turn do me the favor of loving me and
keeping my Word; for if ye believe this and consider it, then ye will surely
also love me.
30. But “to keep his Word” does not mean simply “to love” with words;
the living work and proof of love must be present. It is the love which
battles and conquers. Such is the real nature of love that it does everything
for the sake of the beloved, and nothing is too hard for it to suffer and
bear, and do it even cheerfully; as we see also in the natural love which
God has implanted in fathers and mothers toward their children, which is
an image of his divine love toward us. Such love is spent altogether freely
upon those who are undeserving and is impelled to do them good. So
Christ, when he dwelt in divine majesty, eternal God and Creator, showed
the highest love toward us — toward us poor creatures, when we as yet
had no kinship with him and deserved nothing but wrath and
condemnation.
31. Since love does these things for those from whom no love had been
received and who had deserved no love, and since we, aside from this,
would still be in duty bound to love him as our maker and God, even
although he had not otherwise so greatly deserved it: how much more
should we love ‘him because he so greatly loved us and loved us first. If
we would take this inexpressible kindness to heart as we should, then, of
course, nothing that we might be called upon to endure and bear for his
sake would prove irritating or too hard for us, so long as we might
continue in his love. This, then, would not only be hearing his Word
willingly, but also holding it fast and conquering.
“And my Father will love him.”

III. THE PROMISE.

32. There need be no sharp discussion here concerning the question why
Christ speaks thus: “If a man love me” etc. — whether or no we had to
love him first, It is certain that he first loved us, as is plainly stated in <620410>1
John 4:10: “Herein is love, not that we loved God, but that he loved us,
and sent his Son to be the propitiation for our sins.” Yes, if he did not
begin to love us, we could never begin to love him. For no one can love
God unless he believes that he was first loved by him and that he is a
merciful God; otherwise the heart flees before God and inwardly hates him,
as if he would cast us into hell, as was stated above.
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33. What Christ says here: “He that loveth me shall be loved of my Father”
etc., is said concerning the manifestation of love. He indicates this when he
says: I will manifest myself unto him; and again: We will come unto him.
That is, if we continue steadfast in this love against the wrath, hatred and
persecution of the enemies of Christ and the Church, namely, the devil and
the world, then we shall experience the certainty that he will faithfully and
firmly stand by us with his love, and will help us in such conflict and need
and give us the victory. This is probation, or experience which comes from
patience in suffering, as St. Paul says in <450504>Romans 5:4. In such times, as
has been said sufficiently, God’s love toward us so conceals itself that
nothing but the opposite is felt; it seems as if God had altogether forgotten
us and his grace and love had been changed into anger.
34. He that perseveres in these things and continues in this love, shall
experience that God is true, and shall feel the comfort of divine love in
certainty poured out into his heart, helping him to overcome all things. St.
Paul again says in <450837>Romans 8:37-39: “Nay, in all these things we are
more than conquerors through him that loved us. For I am persuaded, that
neither death, nor life, nor angels, nor principalities, nor things present, nor
things to come, nor powers, nor height, nor depth, nor any other creature,
shall be able to separate us from the love of God, which is in Christ Jesus
our Lord.” This is the victory and redemption through which we
experience the truth of what we have believed — that he loves us.
35. Christ purposely uses the words: “My Father will love him,” in order
that he may draw us upward and reveal to us the Father’s heart, portraying
it to us in that tender way which poor, distressed consciences can greatly
appreciate. It is exceedingly difficult for the human heart to expect with
certainty everything good of God and to appreciate all grace and mercy.
Indeed, it is altogether impossible except through Christ the mediator.
Coarse and impious hearts may be very strong and haughty at this point,
bearing themselves hard in much conceit, and thinking that what they do is
all very precious in the sight of God. Yes, they may do this until they come
upon the peril and terror of death, brought about through the clear
revelation of the Law; then there are upon all the earth no people more
dejected and despairing. When their hour has come, they go down
suddenly and no one can raise them up again.
36. Much better and safer and more comforting, therefore, is the state of
those who are constantly striving and struggling with terror and fear of
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God’s wrath, and who are so afraid that when they hear the name of God
mentioned the world becomes too strait for them. Just for these has this
comfort been uttered; yes, for their sakes God has at all times declared the
promise of his grace and of the forgivness of sins, and to that end has given
his Son and all the good in the whole world, overwhelming it with
blessings, in order that they, by all means, may learn to know his grace and
goodness which, as Psalms 52 and 36 say, endureth continually, and
reacheth unto the skies. The fact that a Christian lives and that he possesses
a sound member is due solely to the visible grace and help of God. For the
devil, in whose kingdom the Christians are, here upon earth, is such a
wicked, malicious spirit that he aims at nothing else, day and night, than to
murder and destroy them.
37. But however great, both in word and deed, God’s promise of grace is
toward those that fear him, yet they cannot lift up their hearts and joyfully
look upon God. They are still constantly harassed with anxiety and fear lest
God may be angry with them on account of their unworthiness and the
weakness which is theirs. If they hear an angry word from God, or recall or
learn of some fearful example of God’s wrath and punishment, then they
tremble and fear lest it strike them. The other class, on the contrary, who
indeed should tremble before God, stiffly and proudly despise these things
in their security, and comfort themselves with the carnal notion that God
cannot be angry with them. Very difficult is it for the human heart to so
balance itself that it will not become secure in success and prosperity, but
remain humble, and again, in times of fear and misfortune, enjoy comfort
and confidence toward God.
38. Christ, everywhere in his utterances, speaks of comfort, that he may
show the Father’s loving-kindness, and himself as a faithful, well-meaning
and gracious mediator. Gladly would he impress this upon our hearts. No
one may doubt it if only he feels love and longing for Christ and can hold
fast to his Word and believe that he has borne our sins and freed us from all
wrath, sin and death; and if he furthermore continue therein with a sincere
confession that Christ, without doubt, possesses the true, fatherly divine
heart, full of unspeakable and boundless love toward him, and that it is his
earnest will and purpose that the Christian should fear and be terrified at
nothing, but should expect from God everything that is best and most
lovely.
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39. It is, indeed, glorious comfort, in which you may well exult, as in the
kingdom of heaven, and leap incessantly for joy — that Christ has assured
and certified to you that, when for his sake and out of love for him you
endure the persecutions of the devil or the world, it is pleasing to God the
Father in heaven, and is the most acceptable thing that you can do for him.
And such love from God toward yourself you will also experience in help
and victory from above. This comfort Christians should know; they should
call to mind the treasure that is theirs in the Gospel and in the knowledge
of Christ, to the end that they may praise God for it and be thankful. This
promise of love he continues to explain still further, and says:
“And we will come unto him, and make our abode with him.”

IV. FURTHER ILLUSTRATION OF THIS PROMISE.

40. This will be a really glorious and new Pentecost and an excellent
manifestation of the power of the Holy Spirit; a heavenly assembly or
council for the hearts which are enlightened and aflame with love to Christ
through the Holy Spirit, wherein the love of Christ and the Father shines
and beams upon them. God and man will cleave unto each other as friends,
for the Holy Spirit himself prepares the heart of man and consecrates it as a
holy house and dwelling, a temple and dwelling-place of God. What a
glorious, noble, loving and precious guest and house-companion does man
receive — God the Father and the Son and certainly with them also the
Holy Spirit!
41. Great glory and grace is this for men, that they are accounted worthy
of being such an honored dwelling, castle, hall, yes, Paradise and kingdom
of heaven, in which God dwells upon earth — they who are such poor,
dejected, timid hearts, who feel nothing but sin and death, and who fear
and tremble at the wrath of God, thinking that God is farthest from them
and the devil nearest. Yet, these are the people to whom such things are
promised, and they may freely comfort themselves with the thought that
they are the true house of God and the true Church, not anointed with the
foul oil of the consecrating bishop, but consecrated by the Holy Spirit
himself, where God desires to rest and remain. The prophet Isaiah says
concerning these, in chapter 66:1-2, directing his words against those who
were proud and puffed up in the thought of their own holiness and divine
service: “What manner of house will ye build unto me? and what place shall
be my rest? For all these things hath my hand made, and so all these things
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came to be, saith Jehovah: but to this man will I look, even to him that is
poor and of a contrite spirit, and that trembleth at my Word.”
42. And where else should God dwell? He finds no other habitation upon
earth. Those self-constituted saints in their own estimation excellent, high
and great, are much too proud, much too high, wise, prudent and holy.
They have passed up through and far beyond heaven, so that they could
not be his habitation upon earth, although they boast of themselves as
being the only church and people of God. So also God is far too great and
holy to dwell with such proud, ambitious saints as these, who, like the
devil, their idol, wish to be equal with God and boast before him of their
own holiness. Though they appear in all the pomp and glory and ornament
of their fine self-made holiness, yet he does not do them the honor to look
at them. He is found, however, in the humble cots of such as are poor and
despised, who fear and believe the Word of Christ and would gladly be
Christians, but who feel themselves to be very unholy and unworthy
sinners.
43. This is, certainly, a sublime, beautiful promise, and, as St. Peter (<610104>2
Peter 1:4) says, one of the precious and exceeding great promises granted
unto us poor, miserable sinners, that we through them should become
partakers of the divine nature, and should be so highly honored as not only
to be loved of God through Christ Jesus and to enjoy his favor and grace
— as the highest, the most precious and sacred thing — but should even
have the Lord himself dwelling completely in us. For it shall not, he would
say, be love — simply that he turns his wrath from us and shows a
gracious, fatherly heart toward us — but we are also to enjoy that love;
otherwise, his love to us would be vain and useless, as says the proverb: To
love and not to enjoy etc. We are to find great benefit and treasure in his
love, which shall be assured to us in its manifestation of deeds and gifts.
44. These are the two things which Christians receive from God, namely,
grace and gift, as St. Paul distinguishes them in <450515>Romans 5:15. Grace
takes away sin, secures comfort and peace for the conscience, and places
man in the kingdom of divine mercy; the kingdom of loving-kindness, as it
is called in <19B702>Psalm 117:2: “For his loving-kindness is great
toward us, and the truth of Jehovah endureth for ever.” But the gift or
grant is this, that the Holy Spirit inspires new thoughts and creates a new
mind and heart in man and grants him comfort, strength and life.
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45. That is what he means here when he says: “We will make our abode
with him.” The effect of God’s grace and love must be that it makes the
heart of man a throne and seat of the divine majesty, better and nobler than
heaven or earth; as St. Paul says in <460317>1 Corinthians 3:17: “The temple of
God is holy, and such are ye;” likewise in <470617>2 Corinthians 6:17: “We are a
temple of the living God; even as God said, I will dwell in them, and walk
in them.”
These things are accomplished in this way: In addition to the grace by
which a man begins to believe and to hold fast to the Word, God also rules
in man through his divine power and agency, so that he constantly grows
more and more enlightened, becomes richer and stronger in spiritual
understanding and wisdom, and better fitted to understand all matters of
doctrine and practice. He furthermore makes daily progress in life and
good works, becomes eventually a kind, gentle, patient man, ready to serve
everyone with doctrine, advice, comfort and gifts; is useful to God and
man; through him and because of him men and countries receive benefit; in
short he is a man through whom God speaks, in whom he lives and works,
and such a man’s words, life and doings are God’s. His tongue is God’s
tongue, his hand is God’s hand, and his word is no more the word of man,
but God’s Word.
46. His doctrine and confession as a Christian are not of men, but of Christ,
whose Word he has and holds. So also the office of a Christian which he
exercises is not of man’s ability, but of God’s. He holds it by the command,
authority and power of God; it is granted of God through the Holy Spirit,
as St. Peter says. In all things, then, he does only good, even as he has
received every good from God; and outwardly, also, his body becomes the
temple of the Holy Spirit. <460619>1 Corinthians 6:19. A Christian, good and
true, brings forth only good fruit — does good and profitable works —
resisting and avoiding evil.
47. Observe now, what a worthy being the man is who is a Christian, or
who, as Christ says, keeps Christ’s Word. A wonderful man, indeed, is he
upon earth, who is of more value in the eyes of God than heaven and earth;
yea, he is a light and Savior of the whole world, in whom God is all in all,
and who in God is able to do all things. But to the world he is hidden; he is
unknown. Moreover, the world does not deserve to know Christians. It
holds them as its doormats, yea, like St. Paul says in <460413>1 Corinthians 4:13:
“As the filth of the world, the offscouring of all things,” because of whom
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the earth and inhabitants are cursed and must perish, and who, the sooner
the better, should be executed, as a service to God and as purification of
the world.
48. Oh, what mockery must it have been to the ears of the Jewish saints
and priests and Pharisees when they heard the words that declare how God
will make his habitation only with those who hear the words of this man!
They were only a little handful of timid, poor, despised people. As if God
did not have a better and more glorious habitation, becoming his majesty,
in the saints and superior persons who were the bright lights and the
eminent ones among God’s people, in the holy city of Jerusalem! And the
glorious temple and divine worship — did not the Scriptures and the
prophets themselves call them the holy city and dwelling-place of God, the
chosen place where God would rest, <19D214>Psalm 132:14, and that
forever? Of this they boasted very haughtily, and claimed that their
kingdom, their priesthood and divine worship, should never fail.
49. But here Christ ignores all these things as if he were totally indifferent
to them, and utters the remarkable saying that the place of his own and his
Father’s abode — their habitation and their Church — is where a Christian
is found, who keeps Christ’s Word. Thus he discards the old habitation of
Judaism and the temple of Jerusamlem, and builds a new, holy, glorious
Church and house of God, which is not Jerusalem or Judaism, but is spread
abroad throughout the whole world, without distinction of person, place or
custom. Jews, Gentiles, priests or laymen — it matters not. This house of
God is not of stone or wood, made by the hand of man, but newly created
of God himself, namely a people that loves Christ and keeps his Word.
50. It is true that up to this time God was still the master of the house
among the Jewish people; he had his hearth and fire there, as he says in
<233109>
Isaiah 31:9, but this was for the sake of his Word, proclaimed through
the prophets, which was still there and which was always believed in by a
few, and for the sake of the true Church of God, the land and the city were
preserved. But now, since Christ himself has come, and the people do not
want to hear his Word, but they persecute his apostles and the Christians
and drive them out of the land, until no Christian can remain there — now
the temple, the city and the land of Judaism must be desolated and ruined,
the priesthood forever rejected, never again to be restored. For Moses and
the prophets had before declared unto them that if they did not keep his
Word they should no longer be nor be called his people, and this city and
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temple should no more be his city and temple. <053221>Deuteronomy 32:21;
<280109>
Hosea 1:9.
51. Here, now, you have the definition and the answer to the much-
disputed question as to what the Church really is and whence is its power.
We rightly and in truth say that it is ruled by the Holy Spirit. Christ says
that the Father and the Son dwell with it, and what it says and does is said
and done through them; everyone at the risk of his salvation is bound to
hear the Church. So far are we agreed, as the basis of this and other
promises, that there is a people upon earth which is called God’s people,
where he desires to be master in his house, prince in his castle, God in his
Church; a people so precious and highly esteemed before God that he did
not deem his very heaven above so great as to keep him from coming to his
Church in this vale of sorrow and remaining with it until the end of the
world. He would not have man to gaze up in vain and seek his Church in
Paradise. He would have him find it here until the other life begins.
52. There is, therefore, no dispute as to whether or not there is a Church
upon earth to which we owe allegiance. She is, as it were, the sovereign or
queen through whom God speaks and works. But the disputed question is,
who and what is the Church? To decide this question and to discover the
one rightful Church, one must not, says St. Augustine, judge according to
men’s words and opinions. We become sure of the case when we hear how
Christ the Lord, himself, portrays it in his Word. Now, he designates it as
the little company that believes in Christ and keeps his Word, for thereby
one knows and feels such love. The Word, which is called the Word of
Christ, must be the rule and touchstone by which the Church is to be
discerned and by which it must govern itself. There must be a certain rule
by which the Church shall measure its conduct. It will not do for
individuals to formulate their own ideas of conduct, act accordingly and
then say that the Church is led by the Holy Spirit.
53. Therefore, Christ binds the Church to his Word and makes that the
distinguishing mark by which must be measured the teaching, the
preaching, the rule of conduct Is all done out of the love of Christ? Where
you find conformity to the Word in these things, there you have discovered
the right Church, and you are in duty bound to obey it. You certainly have
warrant for concluding that God dwells therein and speaks and acts
through that Church.
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54. St. Peter lays down this rule, as we have heard above in his epistle,
where he says in <600411>1 Peter 4:11: “If any man speaketh, speaking as it were
oracles of God; if any man ministereth, ministering as of the strength which
God supplieth.” That is, whatever a member of this household shall do or
say, let him see that he does and speaks that which is God’s work and
Word; otherwise, let him abstain from doing and speaking. Let him rule in
his own house if he cannot measure his conduct by the rule of God’s
house. Without this house, the world has its own word and work. Lords,
emperors, princes, heads of families, each rules in his own dominion. In a
rightly ordered household all things are guided by the will of the master of
the house. Although the servants may in other things play the knave and be
wicked, yet the master’s bidding must be done, and things are ordered as
he commands, So, in this house where God is Lord and ruler, it is his
desire to be supreme, to be in all things implicitly obeyed. Only his
commands are to be regarded and his work executed. It is his intent that
everyone may know his will and in certainty rely upon it.
55. This is the beautiful promise concerning the superabundant glory of
Christians, namely, that God troubles himself so deeply for their sakes and
comes so near to them; he does not manifest himself anywhere except in
them and through their word and conduct. Thus God greatly distinguishes
them from all other people. One single Christian, however lowly he may
be, receives distinction and is more highly honored of God than all kings,
emperors, princes and the whole world combined; for they have nothing of
such reputation and honor. Moses says in <050407>Deuteronomy 4:7: “For what
nation is there that hath a God so nigh unto them, as Jehovah our God is
whensoever we call upon him?” There is reason, then, to look with favor
upon the Word of the Gospel. We have every encouragement to cling
boldly to it and for its sake leave everything in the world.
56. But we must remember, as I have said, that among Christians upon
earth there is still weakness in the things of the Word and faith. Christians
well have need to cry to God and pray for the help and strength of the Holy
Spirit. A beginning has been made in Christ’s kingdom. Christians are
indeed called and made the habitation of God, and in them God speaks and
rules and works. But the work is not yet complete; it is an edifice on which
God yet works daily and makes arrangement. It shall be completely
prepared and perfected in his own good day. Wherefore, Christ here does
not say, We shall find our abode prepared with him, but, “We shall make
our abode with him.”
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57. Christ brings with him all kinds of spiritual material that may be
necessary for building, ornamenting and completing the dwelling. The
Word and the gifts of the Holy Spirit are materials with which he builds.
Though the dwelling is not altogether completed, yet through his grace and
love it is accepted of God. Then the Christian becomes his house, and,
through the operation of the Word and the Holy Spirit, is constantly being
prepared and improved, growing stronger in knowledge, wisdom, faith,
gifts and virtues. That which remains of the old birth, still rough and
uncouth, is being hewn off, or mortified, through the cross, through
temptation and suffering and there is constant progress in grace and in the
work of the Holy Spirit.
58. Therefore, no one should despise a brother Christian nor despair
concerning himself when he sees in another or feels within himself great
weakness, enticement, inclination to unbelief, impatience etc., although at
times he may even err and stumble, as did Peter when he denied Christ and
was for that reason forsaken of God and rejected as a worthless
instrument; but the Christian should again raise himself up through
repentance and faith in the Word, and should comfort himself with the
thought that he is of the kingdom of Christ, the kingdom of grace, which is
far mightier, than sin. <450520>Romans 5:20. The Holy Spirit is given, not only
as a means of imparting courage and strength, but also to comfort the
stumbling one in weakness, and to make of him the habitation of God, in
which God’s love, which covers up such infirmities and imputes it not,
constantly abides.
59. Accordingly, as the prophet Zechariah, in beautiful words, in chapter
12:10, says, the spirit of grace and of supplication is poured out in the
kingdom of Christ. This is the Holy Spirit, who together with the Father
and the Son, lives in believers, speaks and works through them, and gives
them comfort and the power to remain steadfast against sin, death and the
devil’s power. This he does not through a mere demonstration of his
almighty power; but, in their consciousness of sin and unworthiness, he
bears with them, and shelters and comforts them with grace and
forgiveness in Christ. Being conscious of great weakness in this conflict,
they are moved by him to pray and cry for help and strength; thus, the
Spirit, through such praying and crying, conquers in them. These things St.
Paul declares concerning the Holy Spirit in <450816>Romans 8:16 and 26: “The
Spirit himself beareth witness with our spirit, that we are the children of
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God;” and: “The Spirit also helpeth our infirmity and maketh intercession
for us with groanings which cannot be uttered.”
60. Great saints often lament that they do not have enough comfort, joy
and strength; they find that, in this state, they must comfort themselves
with grace and sustain themselves through prayer and endeavor. St. Paul,
himself, in many places complains of his weakness, as in <471207>2 Corinthians
12:7-9, where he says that there was given him, through the messenger of
Satan, a thorn in the flesh, which so pierced and tortured him that he could
not feel the Spirit’s strength and power, and in anguish he besought the
Lord three times that it might be taken from him. But he was told: “My
grace is sufficient for thee.” His crying and prayers were indeed heard, yet
he was not relieved of his weakness. The spirit of grace within him,
however, comforted and sustained him in the conflict so that he should not
sink under it to him was given the assurance: My power is made perfect, or
overcomes, in the weak.
“He that loveth me not keepeth not my words.”

V. CHRIST ADDS A DECISION TO THIS PROMISE.

61. There you have a short, vigorous decision, Whoever would be a
Christian must love. To love means, cheerfully and willingly to keep God’s
Word. Either do this or nothing. We must sincerely desire and love Christ,
or else abandon him altogether. For he that seeks his own in Christ, and
does not sufficiently love him to be willing for his sake to sacrifice his own
honor and reputation and righteousness, and to abandon everything earthly,
is of no value to Christ’s kingdom. It is not given to all to be Christians,
though they may indeed boast of themselves in this respect. St. Paul says,
<530302>
2 Thessalonians 3:2: “For all men have not faith;” for they have not yet
known nor tasted his grace and love. Hence, they cannot love him nor obey
the injunction of his Word, that they should be willing to risk or to leave
anything for its sake.
62. From this decision now follows the opposite phase of the question.
Christ speaks of the alternative course and its consequences. In words
short and concise, he declares that whoever does not keep his Word,
certainly does not believe in him; furthermore, he dare not presume upon
any love from God, but is already disunited from the kingdom of grace, and
continues under everlasting wrath and judgment. <430336>John 3:36 says: “He
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that obeyeth not the Son, shall not see life, but the wrath of God abideth on
him.”
63. Such souls must suffer the loss of all things. They cannot be God’s
habitation, nor have the Holy Spirit; they are not deserving of the grace
that God should speak and work through them. Since they despise God’s
Word, God also despises them, and they are thus left without protection
from the devil, who drives them about according to his will. ‘In his wicked
power, they can neither will nor do God’s pleasure, but, as St. Paul says in
<560116>
Titus 1:16, are “unto every good work reprobate.” They can only bring
harm and misfortune into Christendom. It avails not how much they may
claim for themselves in respect of holiness, divine service, good works etc.,
nor that they imagine themselves nearest and dearest to God.
Although they may otherwise be superior and highly endowed with
wisdom, understanding etc., yet they have not the grace to effect anything
good and pleasing to God or worthy of his blessing. All their attempts to
work righteousness will be productive of evil. <19A907>Psalm 109:7,
says: “Let his prayer be turned unto sin” etc. On the other hand, in the
kingdom of Christ, although those who love him have some sins and
weaknesses remaining, yet these very things shall be made to prove helpful,
and all things must work together for the good of these, his children. Again
<193724>
Psalm 37:24 says: “Though he fall, he shall not be utterly cast down; for
Jehovah upholdeth him with his hand.”
64. Among the Jews, in Christ’s time, the most prominent class comprised
such unhappy people. They were esteemed as most holy and wise, and
made claims to be God’s people above all others. Afterwards, in the
Church there were heretics, schismatics and false brethren, who likewise
professed great spirituality, love of truth and holiness, and yet through
them the devil introduced misery and ruin.
Such too, only worse in degree, is, at the present time, the whole rabble of
popedom. They not only knowingly despise utterly God’s Word, but also
without any compunction whatever, persecute its heralds and oppose its
preaching. They are people completely possessed of the devil, and in whom
neither God, Christ nor the Holy Spirit can dwell. Their lives are openly of
such a character that they are nothing but scandals and stains of shame in
Christendom, as testifies the epistle of Jude (verse 13). Yet they desire
forcibly to silence those who have the name and honor of the Church.
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65. That they are not the Church of Christ needs no further proof. It
follows clearly enough from this saying of Christ that whoever does not
love him does not keep his Word; whoever does not keep his Word, is no
member of his Church, and has no part in his kingdom, as stated. That they
do not keep Christ’s Word nor love Christ is itself testimony against them,
crying unto heaven. They continue in this evil until the present day, so
blinded as not to heave one sigh of Christian repentance for the error and
abomination of which they are convicted, and of which they must be
conscious, and by which they have led so many souls into ruin. Nor are
they at all anxious that for the future God’s Word might be rightly
preached and that poor souls find help. On the contrary they resist with
might and main and would rather see the country and its people, yea, the
whole world, drenched in blood than that they should correct even one of
their errors. From all this it may be seen how completely they are in the
power of the devil, and that God’s wrath must eventually reach them.
66. Christians are set apart from all other people upon earth, not by certain
outward signs or certain works which all non-Christians and hypocrites
may likewise do, but only by this, that they love Christ and keep his Word.
Therein faith and love to Christ are made manifest. Those who do not love
Christ and keep his Word, and do not desire to, thus separate and cast
themselves out. Love to Christ, as has been said, cannot remain secret and
hidden, but it must manifest itself in word and deed. So, likewise, must
unbelievers manifest themselves. Notice that it is not enough to hear the
Word; it must be kept; that is, one must bear witness before all the world in
deed and in confession, and must stand by the faith, even though it should
mean the loss of everything on account of it. One’s sincerity or hypocrisy
will surely reveal itself.
67. Now it should be plain why Christ, at the beginning, said that he would
manifest himself, not unto the world, but unto those who love him. The
world has no inclination to accept Christ in the character he has shown
himself on the cross and in his unattractive earthly form. He does not bring
the things it desires — worldly power, honor and riches, and praise and
approval of its own wisdom, its holiness etc. It is completely sunk and
submerged in lust and love of riches. Wherever it does not find these
things, there it perceives nothing further, and will not be attracted. On the
contrary, it retreats lest it be robbed of its earthly treasures. Especially does
it repel the suggestion that worldly reputation and honor, temporal
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wisdom, virtues and holiness should be denounced and reduced to sin and
shame before God.
68. Therefore, the kingdom of Christ must remain hidden to the world and
the Gospel be concealed; the world’s heart must be blinded by the devil.
People of the world can know neither Christ nor the Father, and he can
make no abode with them, that they might experience some comfort from
his Word and some power from his work. So the Gospel and the
knowledge of Christ certainly remain a revelation, and, as St. Paul says in
<451625>
Romans 16:25 and <460207>1 Corinthians 2:7 — a mystery, a hidden, secret
thing. Not that it has not been declared publicly enough to all the world
and clearly brought to the light, but the world despises it, and deems it
foolishness and an offense compared with its own wisdom. Hence, it is
believed only by a few simple people, who are not offended at the
unattractive figure of the cross of Christ, hidden under which are comfort,
strength, victory, life and salvation, treasures which are theirs through
faith. The others do not deserve to know about this Gospel, for they do not
desire it. Christ says in <401125>Matthew 11:25: “I thank thee, O Father, Lord of
heaven and earth, that thou didst hide these things from the wise and
understanding, and didst reveal them unto babes.”
“And the word which ye hear is not mine, but the Father’s who sent me.”
69. Here, you see, he speaks of the oral Word, which they heard of him;
and he so magnifies it that whoever despises and rejects it, has not despised
the man who utters it but the divine majesty. Again, he comforts those who
keep his Word with the assurance that thereby they are doing the will of
God the Father. He does not want to let the matter rest with himself alone,
but, as said, he wishes to draw us upward through himself to the Father.
This he does everywhere in the Gospel of St. John, to shield us against
great and dangerous temptation, wherein the devil is a master. It is in
pious, suffering hearts that the devil labors most, that he may separate
Christ from the Father. It is his intention that one who hears Christ’s Word
may yet, in thought, undertake to find the will and heart of God outside of
Christ.
70. For the devil is content if one holds only to the man Christ and goes no
further; yes, he is also willing that the word that Christ is truly God should
be preached and heard. But what he opposes is, that the heart should unite
Christ and the Father so intimately and inseparably as to be convinced that
the Word of Christ and the Word of the Father are altogether the same
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Word and heart and will. Uninstructed hearts think- Yes, I, indeed hear
how Christ in friendliness comforts troubled consciences, but who knows
how I stand before God in heaven? This is not believing God and Christ as
one, but it is making for one’s self another Christ and another God. It is
missing the true God, who would be found nowhere except in this Christ.
Christ says concerning this, to Philip, in <431409>John 14:9: “He that hath seen
me hath seen the Father.”
So, also, Christ says in <430716>John 7:16: “My teaching is not mine, but his that
sent me.” That is precisely what he says here: What you hear from me is
assuredly my Father’s Word and will, and you need not search any further,
nor be anxious, as though God were angry with you or had evil thoughts
toward you; but you are to be positive that God is gracious and favorable
toward you, for he has sent me from heaven to declare this unto you.
71. Therefore, beware, by all means, of other thoughts or suggestions that
may move you to doubt this, or that may direct you to look for another
revelation of God’s will concerning you, aside from this Christ. In such
search you must surely fail, yes, even meet with harm and destruction, if
you think of finding the divine majesty elsewhere. Or you may be deceived
by the devil, who, instead of God, offers his own phantom. For he
possesses the art of representing himself in the majesty of God, even as he
did before Christ, inducing souls to worship and obey him. If this scheme
fails, he confuses his victim with all manner of thoughts and imaginations,
in an attempt to tear him away from this Christ. Against this, a Christian
needs to be fortified, and skilled in wisdom; he must learn to bind his heart
and his thoughts alone to the Word of Christ, that he may not wish to
know or hear any other God than him. This I have elsewhere treated at
length.

THE OTHER PART OF THIS GOSPEL.

IV. THE FOURTH PROMISE.

“These things have I spoken unto you, while yet abiding with you.
But the Comforter, even the Holy Spirit, whom the Father will send
in my name, he shall teach you all things, and bring to your
remembrance all that I said unto you.”
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72. These, now, are closing words which Christ speaks to his disciples — a
conclusion to his sermon, his utterances of comfort. He wishes to part from
them; he thus takes his leave and directs them to further future comfort,
when the Holy Spirit shall be given them, who shall teach them to
understand all these things and to experience this comfort in very deed. As
if he would herewith say: So far I have been with you, and have done for
you what I should and could do. I have given you my Word, and have
comforted you by word of mouth, to which you are to hold when I depart
from you. It is true that the comfort of the words which I have spoken is
indeed great and sublime; but while I am still with you, you do not take
them to heart that you experience their sweetness and power. They remain
only as the Word that I speak to you, and are as yet nothing more.
73. But they are not to continue simply as my words and speech, but are
also to become a part of your own experience; not a mere empty sound or
echo, but a living comfort in your hearts. This however cannot be so long
as I am with you, for ye now possess only the bodily and physical comfort
of my presence; therefore, I must be taken from you, in order that this
comfort may become effective in you and that the Holy Spirit may teach
you these things. When ye have lost me and are left alone in danger, need
and fear, then, for the first time, ye will realize the need of comfort and of
praying for it. Then will the Holy Spirit find you to be really teachable
pupils. He will prove to be your helper and reminder. Through his aid you
may perceive to what end I said these things. Then shall your hearts
experience the comfort and power of the fact that I manifest myself and the
Father unto you, and so abide in you that others may also learn of this
comfort through your word.
74. And note well this text, how Christ here binds the Holy Spirit to his
Word, and fixes his limit and measure, so that the Spirit may not go further
than his Word. Everything which I have said he shall remind you of,
publishing it further through you. Thereby he shows that in the future
nothing else shall be taught through the Holy Spirit in all Christendom than
what the apostles had heard from Christ, but which they did not yet
understand, until the Holy Spirit had taught them. So the teaching may
always proceed from the mouth of Christ, then be transmitted from one
mouth to another, and yet always remain the Word of Christ. The Holy
Spirit is thus the school-master who teaches these things and brings them
to remembrance.
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75. Secondly, it is shown here that this Word precedes or must be spoken
beforehand, and that afterwards the Holy Spirit works through the Word.
One must not reverse the order and dream of a Holy Spirit who works
without the Word and before the Word, but one who comes with and
through the Word and goes no farther than the Word goes.
76. Thirdly, the example of the apostles show how Christ rules his Church
in her weakness; the Holy Spirit does not dwell in Christians at all times,
nor so soon as they have heard the Word does he come with such power
and effectiveness as to enable them to believe it all and rightly to
understand and grasp it. And in our case there is a great difference between
hearing the Word and feeling in it the power and effect of the Holy Spirit.
For although the apostles are so far advanced — the Holy Spirit working
so much in them — as to hear Christ’s Word willingly and to have begun
to believe, yet even they can not take these words of comfort to heart until
the Holy Spirit teaches them after the departure of Christ.
77. So it is at present. We hear God’s Word, which is in fact the preaching
of the Holy Spirit, who is at all times present with it, but it does not always
at once reach the heart and be accepted by faith; yea, in the case of those
who are moved by the Holy Spirit and gladly receive the Word, it does not
at once bear fruit. One may not, indeed, for a long time feel that he has
been made any better or comforted and strengthened, especially where as
yet he has experienced no fear and danger, but only peace and rest. This
was the case with the apostles before Christ was taken from them; they
thought of nothing more than of preserving bodily comfort. Therefore, it
must, in our case, come to this: In need and danger we look about and sigh
for comfort; then the Holy Spirit can perform his office of teaching the
heart arm bringing to its remembrance the Word preached.
78. It is then profitable always to hear the Word and to train one’s self
there with, even if it does not at once reach the mark, in order that in time
of need the heart may recall what it has heard, and may begin rightly to
understand it, and to feel its power and comfort. As an illustration, the
embers that have lain under the ashes for a time will burn again and kindle
if one stir and blow upon them. One should, therefore, not look upon the
Word as ineffective or as having been preached in vain, nor seek for
another because its fruit is not at once apparent.
79. It is not worth while here to answer the papists, who, in this text “He
shall teach you all things” etc., want to find support for their figment and
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so foolishly say that Christ has not taught the apostles all that they needed
to know, but has left and reserved much for the Holy Spirit to teach them.
Such drivel is sufficiently destroyed by the text itself, which declares in
clear, plain words: “The Holy Spirit shall teach you all things, and bring to
your remembrance all that I said unto you.” So, also, before this, he
directed them everywhere to his Word alone, as he says: “If a man love me,
he will keep my Word.” Likewise, in <431614>John 16:14, he says concerning
the Holy Spirit: “He shall not speak from himself but he shall take of mine,
and shall declare it unto you.”
80. But it is a sin and a shame to hear and suffer such pretension in
Christendom as this, that the Holy Spirit should teach — I will not say
something adverse only, such as the pope, as the live Antichrist, with the
open abominations of his doctrine, teaches, things directly against Christ,
namely, those things which the pope urges most as merit of personal work,
the offering of the mass, denial of the cup, celibacy, calling upon departed
saints, lies of purgatory and fictitious power — but that he should teach
something different and better than Christ the Son of God has taught, who
himself is the teacher, sent from heaven for that purpose. Or that Christ
should have omitted something more needful, which it was necessary to
reveal and teach by means of the councils. Excepting the first councils,
wherein the Scriptures established against the heretics the one doctrine
concerning the deity of Christ and of the Holy Spirit, the councils dealt
only with the lesser matters of doctrine, which pertain merely to things of
human arrangement and ordinances, for which the Holy Spirit’s power is
not needed, either to promise or to give anything. Ah! he has much higher
things to teach and to reveal, things concerning which human councils can
neither order nor establish anything: how one may escape God’s wrath,
conquer sin and death, trample the devil under foot. Christ alone teaches
these things and he says that whoever would accomplish them must keep
his Word.
81. If these perverted, shameful glosses of the papists were not otherwise
faulty, one should condemn and curse them as the devil’s poison and lies
because they tear hearts from the Word of Christ. If one thinks Christ has
not taught everything, then eyes and ears are at once wide open to gaze
and listen elsewhere and one thinks: Oh, there must be still something
great, not taught by Christ, which the Holy Spirit is still to teach! Oh, if I
could but hear and know this, then I should surely be saved!
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82. The result of this is harm and mischief: one does not attach importance
to the Word of Christ, and when he afterwards hears anything new, he
deems it a precious thing and necessary unto salvation. Christ, in order to
warn us against everything that is not his Word, as if against the devil’s
poison, not only binds the Holy Spirit to his Word, that he should not teach
anything else, but he, himself, in his preaching appeals to his Father’s
command and says: It is not mine, but my Father’s Word. How, then, can
one sanction councils in teaching or ordering some new thing when they
can never present any authority for such action? The apostles have the
command from Christ and the Holy Spirit that they should teach nothing
but the Word of Christ, as they, themselves, testify; hence; councils and all
men are in duty bound to abide by the same command and to show that
what they teach is the same doctrine.
“Peace I leave with you; my peace I give unto you:
not as the world giveth, give I unto you.”

V. THE FIFTH PROMISE.

83. This is bidding them a friendly good night. Christ was willing and able
to speak with his disciples in the most loving manner. Well, I must away,
he says, and cannot speak much more with you, therefore ye have my good
night, and let it be well with you. I wish and give you nothing else but
peace, that is, that it may be well with you. (For, according to the Hebrew
language, “peace” means nothing else than to give and to bestow all good.)
That is to be my last farewell. Ye shall suffer no hurt nor want because of
my departure. I will richly repay you, for ye shall have from me, in my
stead, the best that ye can wish, the peace and good of the fact that in my
Father ye have a merciful God, whose thoughts toward you are those of a
father’s heart and love. And in me ye shall have a good, faithful Savior,
who will do you all good, and not forsake you in any need, will defend and
stand by you against the devil, the world and all wickedness, and in
addition will give you the Holy Spirit, who shall so rule your hearts that
you find in me true comfort, peace and joy.
84. That is what is meant when he says, My peace is given you and left
with you. Not as the world gives peace; for it is not able to give such peace
and blessing, all its peace and good being not only transient but also
uncertain and changing with each hour. The world bases peace and
comfort only upon transient things — gold, possessions, power, honor, the
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friendship of men etc. When these are gone, then peace and confidence and
courage are gone. Though it were in the power of the world to give and
preserve all these, yet it has not, nor can it have, true eternal peace, so that
a heart enjoys God’s favor and is certain of his grace and of everlasting life.
85. But since this is not the world’s peace, the holy cross is laid upon it;
then, measured by reason and by our feelings, it means no peace, but
distensions, anguish, terror, fear and trembling. Christ says in <431633>John
16:33: “In the world ye have tribulation: but be of good cheer; I have
overcome the world;” that is to be your peace. Therefore, ye are not to
think that ye will have a kingdom and power and ease in the world, or that
men will receive your preaching, since ye do not proclaim and bring to it
what it seeks and enjoys. But only hold fast to my Word, then ye shall have
peace against the devil and the world. This they shall not take from you
with their distensions.
86. Observe, thus Christ has secured and satisfied his Church with peace, a
peace that abides in the midst of thorns and briars, that is, of tribulation and
temptation. The devil and the world, for the sake of the Word and of
confession of Christ, will sting, torture and plague you; so that, as the
Word is a Word of grace, love and of the peace of God and Christ toward
us, so is it here in the world a Word of wrath and trouble. Therefore, when
the heart feels oppressed, in anguish and even terrified and as if a fugitive
before God on account of the devil’s suggestion, this peace must be fixed
in faith, the heart may inclose and secure itself in the Word of Christ and
say: I know, nevertheless, that I have God’s pledge and the witness of the
Holy Spirit, that he wants to be my kind Father and is not angry. with me,
but assures me of peace and all good through Christ, his Son If he is my
friend, then let the devil and the world, so long as they do not want to
smile, be angry and rave with their affliction.
“Let not your heart be troubled, neither let it be fearful.”
87. This is the real, friendly, personal voice of the faithful Savior; he would
gladly write upon the hearts of his Christians that they should have and
expect from him nothing else but peace and every good. He well knows
how difficult it is to retain this peace and comfort of the heart, and how the
devil opposes here; even if a man is courageous and able to despise and
overcome the wrath and enmity of all the world, Satan tries to drive him
into terror and fear before God. Yes, Christ knows this well — that natural
flesh and blood shudders and that no one laughs when it goes ill with him,
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when all that he has is taken and he is delivered to the hangman; much less
when the devil actually seizes the timid heart and mangles it between the
spurs, so that it can scarcely get its breath for anguish.
88. But hear ye well, he wishes to say, what I say unto you for the sake of
my Father, that he does not want you to be fearful, nor are ye to be
concerned about any affliction or fear. Ye are to know that it is only the
miserable spirit of lies, the devil, who wishes to make you fearful, and who,
under the name and appearance of God, wants to blind and deceive pious
hearts. As a devil he does nothing publicly, for he knows that where he is
known his cause is already lost. Therefore let not your heart be taken, but
be only the stronger and the more undismayed, and this from love and
obedience to my Father and myself, but for the confusion and vexation of
the devil and the world.
89. If one could believe these words, and could see how they are the words
of Christ the Lord, he would surely be comforted, and be able to despise
what all hell may do to terrify him. For whom should he fear who knows
that Christ, and God through him, together with the Holy Spirit, give him
the pledge of grace and peace, and command him to be joyful and without
fear? It is only because of our weakness that we are not able here to
believe Christ, and that our flesh and blood, feeling their unworthiness,
believe the devi1 and his false fears rather than the true and gracious Word,
in which God if only we begin to believe on Christ, announces unto us
forgiveness of sin and perfect salvation.
“Ye heard how I said unto you. I go away and I come unto you. If
ye loved me, ye would have rejoiced, because I go unto the Father
for the Father is greater than I.”
90. All is intended richly to comfort the disciples and to strengthen them in
view of his departure; therefore he speaks very plainly with them, saying:
“If ye loved me” etc., and yet he means it beyond measure most kindly,
even as the dearest friend would feel toward another. I have told you, says
he, and it is true, that I must leave you. Ye do not like to hear this, for ye
know that, so long as I am with you, joy is your only portion in me. But,
my dear disciples, if ye have heard the one message, then hear the other
likewise, and listen to what is said, that I will again come to you with better
and greater ‘comfort and joy than ye so far have had in me.
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91. Yes, if ye rightly loved me, as ye think, ye should be glad that I now go
away from you, for it is in truth to your best interest, and from the heart ye
should be pleased, both for your sake and mine, and should not want to see
it otherwise. For my departure does not mean that ye will lose me, or that I
or ye shall suffer any hurt; but it is alone for your sake that I should enter
into my glory, in my Father’s kingdom, and, sitting at the right hand of the
Father, should become a mighty Lord over everything in heaven and upon
earth, where I can protect and help you against everything that seeks to
injure you. This I cannot do now, upon earth, in my humility and littleness,
where I have been sent to suffer and die.
92. For what he says — the Father is greater than I — is not said of the
personal, divine essence of his own nature nor of his Father’s as the Arians
have falsely interpreted this passage, not wishing to see why or whereof
Christ so speaks here; but concerning the difference between the kingdom
which he shall have with his Father and his service or servile state in which
he was before his resurrection. Now I am small, he wishes to say, in my
work and station as a servant; as he says in <402028>Matthew 20:28: “The Son
of man came not to be ministered unto, but to minister, and to give his life
a ransom for many.” That is making one’s self little, and, as St. Paul says in
<502308>
Philippians 2:8, humbling one’s self, or casting one’s self beneath all
things and letting sin, death, devil and world tread upon one. But this
littleness shall not continue, he says, for that would be a complete undoing;
it shall only be a passageway, the way and means by which I come to the
Father, where I shall no longer be little, but great and powerful, as he is,
and where I shall rule and reign with him forever.
93. That this is the plain, simple meaning of this text appears from the fact
that he is speaking here properly of that which he calls going unto the
Father. It is not a change in his person or essence. In that sense we do not
say of him that he goeth unto the Father, or that he went forth and was
separated from the Father, for he is and remains one with the Father, in one
divine essence, without beginning or end, to eternity; he dare not ascend
higher nor grow greater. But he is speaking concerning the change of
office, from his state of service to that of glory and eternal dominion.
94. Therefore, what is said here about going to the Father and about the
Father’s being greater, means nothing else than the glorification of Christ,
and is said that it may appear what and who he is; not what he in his person
should or could be, for that he was already and from eternity, though it was
 306
not yet revealed and could not be known, since he was still in the servile,
suffering, dying state. The Father was greater than he; not according to the
essence of the two persons, by which God is Father and Christ is the Son,
but according to dominion and glory. As the schools state it: not by the
first act but by the second etc.
95. Therefore, he says, ye should much prefer to see me lay aside this little,
humble state and this form of a servant and enter into my own dominion in
the character of ruler, which I have enjoyed with my Father from eternity.
For this present state upon which I entered through my incarnation of the
virgin, necessitates suffering and abasement; but there I shall enjoy
supreme authority, with all things under my feet.
96. Now this was said not alone to the disciples, but also to all Christians;
for the experience of the apostles is that of Christendom at all times.
Christians find themselves in fear and anguish, without comfort and help;
with the apostles, such a state would be called a going away of Christ.
Such going away grieves in truth; and doubtless the apostles were sorely
hurt; they fell into such despair that they all denied Christ and were
scattered. This is the hour of deep mourning, when laughter and joy are
precious, and there is nothing but need and misery. Here, says Christ, we
should rejoice and be glad. Yes, if any one could do it. Flesh and blood, of
course. cannot. St. Paul confesses in <470705>2 Corinthians 7:5, that in the flesh
he had no rest even though he rejoiced in spirit and in faith and boasted o/f
tribulation and of his weakness. And Christ himself says concerning this, in
<402641>
Matthew 26:41: “The spirit indeed is willing, but the flesh is weak.”
The flesh cannot judge nor think otherwise than it feels, and it prefers not
to feel, but to get rid of all that oppresses and torments it.
97. If you would learn the art of dominating your feelings and living above
them, you must listen, and hear and grasp the word which Christ utters:
Dear Christians, do believe me, it will not be to your injury, but for your
good. My departure does not mean that ye will be forsaken by me, but that
I, through this going away, shall conquer, and that ye may experience my
power and might as I, seated at the right hand of the Father, rule over your
sin and over your enemies, the devil, death and hell; then none of these
shall touch you by a hair’s breadth, except at my will, and shall not hurt
you, but rather serve and benefit you.
Therefore, do heed my Word above your feelings. If I have told you the
truth, saying that I shall go away, which ye shall now be able to prove, so
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also will I not deceive you in the other matter of my coming again; ye shall
be able to say: I did not believe that my Lord Christ would be so near to
me and would have helped me in such a wonderful manner; now I could
not wish that he had not gone from me.
98. Behold what comfort it is in the hour of greatest need, when Christ
seems altogether lost, that one may have the victory if he still holds on to
the Word of Christ as to a life saving plank, until he gets out of danger!
Thus, he does not sink when the flood of trouble overwhelms horse and
wagon. That is what it means, then, to rejoice over the departure of Christ;
according to the flesh, altogether a weak and very secret joy. Yet, in so far
as faith holds fast to the Word, it is nevertheless joy, until faith overcomes
and the experience follows that Christ has not forsaken us, but, seated at
the right hand of the Father, protects and helps us out. But none can know
this except he experiences it. As the saying is, when the water runs into his
mouth, he must learn to swim.
“And now I have told you before it come to pass, that,
when it is come to pass, ye may believe.”
99. This, of course, is said concerning experience. I, indeed, say it to you
now in words, but it does not at all enter into you, nor become effective, as
yet. I say it in order that ye may, nevertheless, have a little comfort when
ye think of it and recall that I had told you beforehand that thus it must be;
when ye have once been helped, your faith will be strengthened and ye may
also contend further and overcome.
“I will no more speak much with you, for the prince of the world
cometh: and he hath nothing in me; but that the world may know
that I love the Father, and as the Father gave me commandment,
even so I do. Arise, let us go hence.”
100. Come, then, says he; now we must part. The devil is coming on. He
will seize me and think that if he only gets me, then it will be a sorry case
with you. As prince and lord of the world, he has destroyed so many that
he thinks to continue lord and prince over you. He will also get me
between the spurs and undertake to vanquish me. But he shall fail and shall
find me to be another than he supposed. With others, he has indeed a claim
upon them; he finds them in sin and guilty of eternal death. But in me he
has no right of claim and thereby he passes judgment upon himself that,
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with death and hell, he must lie at my feet, and, moreover, secure nothing
from those who are mine.
101. Thus, in the hour of his greatest conflict, he gathers courage and
boldness for himself from the strength of his innocence and his advantage
over the devil and death, wherein they must meet their ruin by him and
forfeit their claim upon those who believe in him and for whose sake he
surrenders himself. Thus, by his blood and his death, he takes revenge on
the devil for all other blood and death. This blood, which cries for
vengeance, is, as the Epistle to the Hebrews says (<581224>Hebrews 12:24), far
different blood from that of Abel, which cried to God against the murderer.
That is a type of this blood which pronounces condemnation upon the devil
and death for all the shed blood of his believers since the beginning of the
world. Thus Christ seeks, not alone by his divine power, but also by the
weakness of his suffering and death, to despoil the devil of his power and
dominion over the Christians, so that he must be cast out, as he says in
<431231>
John 12:31, and leave him the prince and captain of salvation.
102. Why, now, does he do and suffer these things? The devil has no claim
upon him and he could easily escape him or could vanquish him. But it
must be done, says he, that the world may realize that I love the Father and
fulfill his commandment. This is the comforting word by which he reveals
to us the Father’s will and heart, that we may see all this which he does and
suffers for our sakes was so determined by the Father’s good will; that thus
he, as the true, faithful mediator, might appease all of the wrath and
displeasure of God, and assure our hearts of his fatherly grace and love.
For how should God yet be angry with or condemn us, since he has so
earnestly commanded his Son to divest himself of all his divine glory and
might and, for our sakes, cast them under the feet of the devil and of
death? But oh, Christ says, if the world but knew and believed that I do not
do this of myself, but out of great love, giving my body and life remains of
the old birth, still rough and uncouth, is being out of obedience to my
Father! Whoever can believe that, is saved already, rescued from the devil
and death.
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PENTECOST MONDAY.
This sermon, which does not appear in edition e., appeared in eight
pamphlet editions during 1522 and 1523. The title of the first edition was
as follows: “A sermon on Pentecost Monday, the Gospel of John 3, ‘God
so loved the world’ etc. Preached by Dr. Martin Luther, Wittenberg,”
(1522). Other editions were issued with the title: “A sermon preached at
Wittenberg by Dr. M. L. on the subject, Through what means alone
salvation is obtained.” The reprint in the collection of 14 sermons contains
variations worthy of note.
German text: Erlangen Edition, 12:338; Walch Edition, 11:1460; St. Louis
Walch, 11:1085.
Text: <430316>John 3:16-21. For God so loved the world, that He gave
his only begotten Son, that whosoever believeth on him should not
perish, but have eternal life. For God sent not the Son into the
world to judge the world; but that the world should be saved
through him. He that believeth on him is not judged: he that
believeth not hath been judged already, because he hath not
believed on the name of the only begotten Son of God. And this is
the judgment, that the light is come into the world, and men loved
the darkness rather than the light; for their works were evil. For
every one that doeth evil hateth the light, and cometh not to the
light, lest his works should be reproved. But he that doeth the truth
cometh to the light, that his works may be made manifest, that they
have been wrought in God.

CONTENTS:

A SERMON, IN WHICH CHRIST PRESENTS HIMSELF AS

MEDIATOR AND SAVIOR, AND PASSES JUDGMENT ON THE
WORLD AND BELIEVERS.
* The superior character of this Gospel 1.
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I. HOW CHRIST PRESENTS HIMSELF IN THIS GOSPEL AS A MEDIATOR AND

SAVIOR 2.
A. As A Mediator.
1. Why Christ presents himself as a Mediator 2.
2. The need of this Mediator 2-3.
3. How the papists reject this Mediator 3-4.
4. An admonition to cling to this Mediator 5-7.
5. That we come to the Father only through this Mediator 6.
6. What the true knowledge of this Mediator effects 7.
B. As A Savior.
1. In what way Christ proves himself to be a Savior 8.
2. How the papists have sinned against this Savior 9-10.
3. What naturally results, when I acknowledge this Savior 10.
4. An admonition to appropriate Christ 11.

II. THE JUDGMENT CHRIST PASSES UPON THE WORLD AND BELIEVERS.
A. Upon The World.
1. The judgment itself 12-13.
* Where there is faith no sin can do any harm; where there is unbelief
all kinds of sin exist 13.
2. The reason of this Judgment 14-16.
* Why the papists cannot tolerate the Gospel 14-15.
* How the devil desires to be beautiful and sit in a clean place 16.
B. Upon Believers 17ff.
* How and why a Christian should establish himself not in his own
works but in Christ 18.
* That a Christian proves his faith by good works 19-21.
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* Believers are in possession of the heavenly inheritance without their
own merit, through the new birth 21.

SUMMARY OF THIS GOSPEL:

1. God the Father loved us in his beloved Son before the foundation of the
world, <490104>Ephesians 1:4. Therefore, as Christ cannot perish, we cannot
perish nor die, if we are in Christ and remain in him by faith, as St. Paul
says to the Romans: “If God is for us, who is against us? He that spared
not his own Son, but delivered him up for us all, how shall he not with him
freely give us all things?” <450831>Romans 8:31-32.
2. When John writes: “God sent not the Son into the world to judge the
world,” it is to be understood as referring to the time Christ preached in
mortal flesh and taught the true way to salvation because of the command
of the Father. For after this it is not said that he is sent; but that he will
come to judge the world, as is often found in the Evangelists and the
Apostles.
3. The flesh knows nothing whatever of judgment; just as it does not
understand the righteousness of God. It neither sees nor has it any
intimation that it is already condemned.
4. From the passage, “This is the judgment, that the ligth is come into the
world, and men loved the darkness rather than the light,” you readily
understand the passage in <431608>John 16:8: “The Holy Spirit will convict the
world in respect of judgment.”
5. Here you also see that good works are the fruits of the light, that is, of
faith; but wicked deeds are the fruits of darkness, that is, of unbelief and
hypocrisy.

I. HOW CHRIST PRESENTS HIMSELF IN THIS

SERMON AS MEDIATOR AND SAVIOR.

1. This is another of the true Gospel lessons, such as John is accustomed to

write; for he writes in a way to make him alone worthy the name of an
evangelist. Now, as you have often heard, the Gospel teaches nothing but
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that one must learn to know Christ alone, and so the Holy Spirit teaches
nothing ore. Therefore, examine Only the words themselves; they. are
weighty, precious and comforting beyond measure. First Christ says:
“For God so loved the world, that he gave his only begotten Son, that
whosoever believeth on him should not perish, but have eternal life.”
2. Now, notice that Christ represents the Father to us as none else than the
all-loving and magnetic one, and he brings us through himself to the
Father. Everything Christ does tends to help us to acquire a loving
confidence in the Father. To simply fear the Father confers no benefit; but
to bear to him a companionable love of rare quality makes us blessed.
Now, Christ says here, the Father so loved the world that he gave his
beloved child for the world, and instituted for us a way to come to him;
that way is Christ. I have often said that faith alone is not sufficient before
God, but the price of redemption must also be in evidence. The Turk and
Jew, too, believe in God, but without means and mediator.
3. What is now the cost of redemption? Today’s Gospel points this out.
The Holy Spirit teaches everywhere that we do not possess the Father
except through a mediator, and he will not allow us to approach the Father
without one. Now, the schools teach us to approach the Father without a
mediator, through our own good works. That means to reject Christ as a
mediator, as Jeremiah tells us did the godless, who thought and said: Let us
send wood to him as his food, and we will root him out of the land, and
there will be no remembrance of his name. But their plans did not result as
they intended they should. Therefore, let us never join them. It would be at
the peril of our lives, for we should be despising the priceless sacrifice
which the Father made for us. But let us thank the Father for ordering it as
he has, and placing between us one who is God and equal with God, and
also man, on a level with man; for we are human and he is God. Where
God and man oppose each other, man meets with instant destruction, for
he cannot stand against God. God has intervened by placing as mediator
one who is alike true God and true man. Through him we are to come to
the Father; with the price we can pay nothing is accomplished.
4. Now, the schools teach that man is to be saved by his own works; they
say: Whosoever becomes a monk or nun, or repeats every day the little
prayer of St. Bridget, shall be eternally saved; and all the books are full of
like teachings. This is no less than saying: I will work enough to escape
perdition; I will turn my sins into vapor, to disappear and open a way into
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heaven. They wish to discover the sacrifice or price of salvation in
themselves and to ignore Christ as mediator. But they must perish, since
they fain would come to the Father without a mediator, without Christ,
whom the Father holds up before us out of his gracious goodness. Christ
teaches here that we are not lost, but have eternal life; that is, that God has
so loved us that he allowed the ransom to cost him his only beloved child.
Him he placed in our stead to suffer misery, hell and death, and let him
drink our cup to the dregs. This is the way we are to be saved.
5. Now, if there were another way to heaven doubtless he would have
made it known to us. There is no other. Therefore, let us cling to the
words, firmly pilot our hearts along this way and keep within it, and let us
close our eyes and say: If I had the merits of all the saints, the sanctity and
purity of all virgins, and the piety of St. Peter besides, still I would not give
a fig for all I call my own. I must have another foundation on which to
build, namely, the words: God has given his Son, that whosoever believeth
on him, whom the Father sent out of love, shall be saved. And let us
defiantly boast that we must be sustained. Let us fearlessly establish
ourselves upon his words, which neither Satan, hell nor death can
overthrow, for the Father mightily writes his Word over these terrors and
all that clings to them. Come what will, let us say: Here is God’s Word;
that is my rock and anchor; to that I cling and that abides; and where that
abides, there I abide also. For God cannot lie; sooner would the heavens
and earth perish than the smallest letter or tittle of his Word would fail.
6. Notice carefully now that man must have a mediator, and that mediator
is Christ. Ascend upon him to the Father, and say: Although! cannot exist
before thy majesty nor that of any angel — all must shake and tremble —
yet I have here one, Christ, whom thou canst not fail to regard. I am under
his protection and rely upon thy Word that thou wilt receive me through
him. Thou wilt not reject me, for thou must reject him before thou dost
reject me. In this way one must come to the Father through Christ, thereby
gaining a beautiful and loving refuge in him.
7. This lifts up and cheers a timid, despairing conscience and gives it peace.
Aside from God’s Word nothing helps, neither cowls nor tonsures, neither
the priesthood nor monkery. No human work, be it called ever so holy, is
able to silence God’s judgment and give peace to our hearts. God has, out
of love, given us his Son, through whom we shall be saved; therefore, let
no one make another way than this. Guard yourself against adding to it, for
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so you would but render it valueless. He who adds to it, leads from the
right road upon a branch road that goes into the wilderness. Hence, let not
your conscience trust in any work, in any merit of saints, but alone in the
Word of God. That will not lie to you, but its promise will be sufficient.
Then you will lay hold upon God with his own words; upon them you can
build; to them you can anchor your heart and confidence. Now follows,
further, in this Gospel:
“For God sent not the Son into the world to judge the world;
but that the world should be saved through him.”
8. With these words one can apprehend God as he is to be apprehended.
You do not seek him; rather he seeks you, and pictures his Son before you
as a Savior and not as a judge. Thus there is developed for you a refuge in
the Father.
9. It is a common practice to represent the gracious Savior as a judge, and
from this practice has sprung a dependence upon the merits of saints,
causing us to turn away from Christ and take refuge in the saints. We fancy
that the saints are more gracious and more kindly disposed to us than even
God himself. Therefore, one says, St. Peter is my apostle; another says, St.
Paul is my patron; and so on with St. Barbara, St. Erasmus and others. But
God cannot permit this; the glory must belong to him. My conscience must
rest upon the foundation, the eternal, all-knowing truth, else it is a failure.
Now, God alone is the truth, and the conscience must rest upon him and
nothing else.
10. If I picture Christ as only a judge, I shall fear him. The result will be
that soon I am constrained before him, grow afraid of him and then hate
him, and my heart becomes corrupt and blasphemous. But when I know
him as the Gospel pictures him, and long for him as the best friend that my
heart can choose, then it is well; love soon follows. No friend can do as
much for us as he has. I forget father and mother and love him; then I have
a strong confidence in him. But if one simply fears him, then that one falls
back on his good works and makes no recognition of Christ as mediator,
thinking to run into the presence of God without him. In this way he works
his own ruin. It is with him as the psalmist says of the fools and godless,
<195305>
Psalm 53:5: “There were they in great fear, where no fear was.” And in
<202801>
Proverbs 28:1 Solomon says: “The wicked flee when no man pursueth.”
For their stubborn hearts are afraid before Christ, though he is still their
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best friend, and they run when no one pursues, solely because of their
stubborn and false conception of Christ.
11. Then learn from this lesson to know Christ aright and to hold him
between yourself and the Father; let him alone be the sacrifice which shall
secure heaven and salvation. Oh, when this passage comes to mind in the
hour of death, when the test comes, what comfort to meditate on its
message — how the Lord came not to condemn the world, but to save it.
He who believes, cannot be lost, but will be saved, since it is true that
naught accomplishes our salvation except Christ alone, who came to be our
Savior. Then believe on him. In the words we are studying, he calls
everybody, and even threatens as well as calls, concluding thus:
“He that believeth on him is not fudged: he that believeth not hath
been fudged already, because he hath not believed on the name of
the only begotten Son of God.”

II. THE JUDGMENT CHRIST PASSES UPON THE

WORLD AND BELIEVERS.

12. When the learned schools would make people godly, they hold before
them the judgment, making it as hot as they possibly can; in this way they
lead men into terror, where they abandon them, never pointing out a way
of escape. Here Christ also presents the judgment and threatens men, but at
the same time he tells them how they may flee from wrath. This is his
teaching: There will be a judgment, which no one can escape except those
who believe without any ifs or ands. If you add anything thereto, you have
entered upon the byway into the woods and are lost; for he that believeth
not, is lost already. I am the only door that opens into heaven. The way is
narrow; you must become small if you wish to pass through the rock.
Those who are decorated with good works, like a workrighteous person
with shells, can never force their way through. They must divest
themselves and become small. One can meet the conditions only when he
despairs of himself. If you come hampered with great burdens of good
works, you will never be able to forge a way into heaven; you must lay
them aside before you can enter.
13. From this it follows that where faith is, there sin does no harm; for faith
makes us Christ’s. But where faith is not, there is either fear and hatred of
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God, or a profligate, sinful life. We met with this same truth when we
learned that the Holy Spirit will convict the world in respect of sin because,
as Christ says, they believed not on him. The only sin is unbelief. Faith
roots out all sins. Unbelief is the only reason why man does not know God.
Because of it he is in fear in the presence of God. When a man is in fear, he
hates and blasphemes God, heaping up his sins and keeping none of the
commandments. Now, Christ gives a reason for this judgment; he says:
“And this is the judgment, that the light is come into the world, and men loved
the darkness rather than the light; for their works were evil.”
14. The light is Christ the Lord, manifest in the knowledge of him, as he is
here pictured in this Gospel. As a glance into the sun, we may look into
this Gospel and see what God is. This light is come into the world through
the preaching of the apostles and has shone through the whole world. Man
is its enemy only because of his evil works; the whole world is fast therein.
Why do not the pope and bishops, the priests and monks, permit their
deeds to be exposed and their manner of life brought to light? For the
reason that their works are evil. Now, the light reveals to us that all our
works amount to nothing and we must have Christ alone. When we apply
the test of that light, they say: Nay, should I have fasted and prayed so long
for nothing? Get out, you heretics! If men no longer believed in the efficacy
of works, no one would attend vigils and the mass; then the monks’
kitchens would become small and their cellars empty. Since they cannot
tolerate such a possibility, they must hate the light.
15. God has blinded them so that they build on stone and wood,
overlooking the foundation of truth and failing to build upon Christ. The
Gospel aims, however, to establish the heart upon the eternal foundation
truth. Now, if one would overthrow their manner of building, the light
must be brought and their works be made manifest, that they may be put to
shame. They will never tolerate such inspection, however, but must protect
their doings, with the consequence that they become enemies to this light.
That is just what the Lord says:
“For every one that doeth evil, hateth the light,
and cometh not to the light, lest their works should be reproved.”
16. They hate the light, says Christ; because they do evil; they lead a
shameful life, at the same time believing it to be a godly life. The devil,
also, would be a fine fellow. He is anxious to sit in a clean place, and not
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lie before the door; he would come within the heart, but never to the light;
he would wear the cloak of respectability, so that his injustice be not seen.
Now, let us take the light of day as an illustration. The sun will not refuse
to rise because I am lazy and would gladly sleep an hour or two longer.
No, it goes forth in its course and does not hide its light, although it is not
agreeable to me. Likewise will the Sun of righteousness arise; the evil-
doers are unwilling to come into the light, but they cover and guard their
sins and evil deeds. Thereby they merit the judgment; for they have not
only done wickedly, but they wish to defend their action, which is a double
sin.
17. But the righteous gladly approach the light, willing that all may pass
judgment upon their works, and they even let the devil examine them. They
have cultivated in good soil, because they possess faith, and they go forth
in their faith to help the poor. These works are wrought in them by God,
hence they cannot be evil. Thus a righteous person gladly permits all the
world to act as judge upon his works. It is a beautiful thing when a
believer, finding his work is rejected, says: Yes, there is no good at all in
the works of my own doing, but the works that are wrought in me by
Christ, my Lord, they are good. He desires no honor, but will ascribe all
honor to God; will possess all in God that he should possess, and can, with
a good conscience, go to the light and not be put to shame. That is what
Christ means in his closing words:
“But he that doeth the truth cometh to the light, that his works may be made
manifest, that they have been wrought in God.”
18. Now we have heard what our consolation and our final and only refuge
is, upon which we should lay our foundation and build. No person who
professes to be a Christian dare undertake to do any work, imagining
thereby to be saved; he is not saved except through Christ alone, whom it
cost his all. We must come to salvation through him and his work, with
nothing else added to it. If we build upon human works, we are reckoning
directly against God’s grace.
19. On the other hand, we must not abandon works, saying as do the
impudent: Aye, then I will do good works no longer in order to be saved.
True, you dare do nothing with the intent of its being meritorious for
salvation, for the forgiveness of sin and for the pacifying of the conscience;
you have sufficient for these in your faith. But your neighbor has not
sufficient; you must extend a helping hand to him. That you may perform
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such service, God permits you to live; if not so, your execution would soon
be called for. You live for the purpose of serving by your life, not yourself,
but your neighbor.
20. Christ the Lord had also sufficient; what the world had was his. He
might have passed us by, but it is not the nature of true life to do so. Nay,
cursed be that life into perdition that lives for self; for to so live is
heathenish and not Christian. Then those who have at present their
sufficiency from Christ, must follow the example of Christ and with utter
sincerity do good to their neighbors, as Christ did to us; freely, without the
least thought of obtaining anything thereby, only with the desire that it be
pleasing to God.
21. We Christians are like a child born in the father’s house. It brings the
title to the inheritance with it, in its flesh and blood; the title to the heritage
belongs to it by virtue of its birth. A servant, however, acquires his merit,
not in the family, but outside of it. When the child of the house is grown, it
must, nevertheless, help to increase and improve the inheritance, making, it
more valuable; but it does not, first of all, gain the inheritance by works,
for that is acquired already by virtue of its birth. Just so, if we believe on
God, then we are already heirs and need not to acquire inheritance by our
works; yet we must be co-laborers with the Father to increase it. Paul
speaks in like manner to the Philippians: “Have this mind in you, which was
also in Christ Jesus: who, existing in the form of God, counted not the
being on an equality with God a thing to be grasped, but emptied himself,
taking the form of a servant, being made in the likeness of men; and being
found in fashion as a man, he humbled himself, becoming obedient even
unto death, yea, the death of the cross.” <501405>Philippians 2:5ff. That is: Lead
such an outward life that it may be like the example of Christ, and help
your neighbor with your life and property, thinking not of winning the
birthright by your works. Guard your sonship, not by your own
foolhardiness, but by faith, and be a colabore in extending the kingdom.
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PENTECOST MONDAY.
SECOND SERMON. <430316>JOHN 3:16-21.

I. THE GLORIOUS GRACE AND GIFT IN CHRIST.

CONTENTS:

CHRIST’S GRACE AND JUDGMENT.

I. THE GLORIOUS GRACE.

* The high character of this Gospel and its contents 1-2.
A. In General 3-8.
B. In Detail 9-42.

II. CHRIST’S JUDGMENT UPON THE WORLD AND BELIEVERS.

A. The Judgment Itself 43-53.
B. His Judgment Upon Believers 54.
1. This is one of the best and most glorious Gospel lessons, such as John
particularly wrote. It is worthy to be written in golden letters, not upon
paper, but if possible upon the heart; it ought to be made the daily lesson
and meditation of Christians, who should repeat it to strengthen their faith
and awaken their hearts to prayer. The words make the sad joyful and the
dead alive, if the heart only firmly believes them.
2. It also gives instruction on the chief article of Christian faith, on the
glory and liberty of Christians, whereby sin, the Law, God’s wrath, death
and hell are banished from believers and abolished, besides all human
wisdom, righteousness and holiness are made futile in that which belongs
to God’s kingdom. He says: “Whosoever believeth on the Son of God
should not perish, but have eternal life,” death, the devil, the terror of the
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Law, must be banished forever, our merit and worthiness doing nothing to
that end. The excellent, great, eternal and divine treasure is thus portrayed
here, which we should possess so as to be without fear before the judgment
and condemnation of human nature through Adam’s fall, and instead have
salvation and victory, and every blessing besides. All this is offered and
bestowed out of pure grace, and thus represented only as a gift that can be
secured solely through faith.

I. THIS GLORIOUS GRACE AND GIFT

IN GENERAL.

3. In vivid and significant words the evangelist briefly sketches this grace
and gift in Christ, that he may magnify it and portray minutely all
concerned — the giver, the recipient, the gift, its fruits and benefits. All is
so eloquently great that it is indescribable, and it is difficult to believe only
because of its very greatness.
4. Before considering this, however, let us hear why and for what purpose
Christ so speaks. He expresses it in the following words: “That whosoever
believeth on him should not perish” etc. Here he would show the world the
misery and helplessness in which it lies; that it is entirely lost, and would
have had to remain lost eternally, had Christ not come with this
proclamation; for all its wisdom, art, doctrine, law ,and free-will would not
avail in this respect; and in spite of all its teaching and endeavors, it is and
will remain lost forever. For, from its very birth, it lies in sin, under the
wrath of God, in the devil’s kingdom, and under the-power of death,
unable to help or free itself from this condition. Indeed it is so dazed and
torpid that it would never have known nor realized its misery had this not
been revealed to it through the Word.
5. Christ teaches the same truth at greater length in the declaration made to
Nicodemus, just preceding this text, where he tells him plainly and clearly,
that neither he nor any of the Jews of his kind, though they had the Law,
and diligently performed works and outward divine services (which were at
that time, indeed, the most commendable in the world), could thereby ever
get to heaven, or see the kingdom of God. For such life and woks are still
but the works of man, who, in his natural descent from Adam, is but flesh
without spirit, that is without true understanding and knowledge of the
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divine will, and without genuine and heartfelt obedience to God; in short, it
cannot convert itself to God, since it has wholly and fully turned away from
God. Therefore, through the Law, man could never liberate himself from
sin, the wrath of God and eternal death. Accordingly, if he would see the
kingdom of God, he must be born anew, and have an entirely different
nature, one that does not proceed from the flesh, as the old one did, but
from the Spirit, and which is spiritual; and to this end another word and
declaration must be received than that which they have in the Law, and a
power beyond man’s ability.
6. That we may become new men, he says, we must first be delivered from
the curse of the old birth, that is, freed from sin and death. But since we
still have flesh and blood, and live on earth, the old birth continues. Of
itself, it must remain what it is by nature. Under its thrall, man, at death,
must be damned, for no man is able to appease and remove the wrath and
condemnation passed upon him; therefore, no one would ever see God, nor
enter heaven. As Christ says: “And no one hath ascended into heaven, but
he that descended out of heaven” etc. Hence another way had to be found.
It could be only through some heavenly being, righteous and innocent in
the fullest sense, pleasing and acceptable to God, who would adapt his
perfection’s to our human nature, so that the sin and condemnation that
was its by birth might be taken away, and it might be reconciled to God
and rescued from eternal death, and might turn to God and begin again
rightly to know, love and obey him, and thus experience the beginning of
the new birth, and eventually, through death, be thoroughly purified of
remaining uncleanness of the old man, forever free from sin.
7. Now, the wrath of God against sin is so intense that no creature could
have devised means to appease him or effect a reconciliation; the
condemnation was so enormous that no angel was mighty enough to
remove it, and reinstate life. Therefore, that one Person, even God’s Son,
had to take upon himself sin, God’s wrath, and death, under which
humanity helplessly lay, and make the sacrifice for them. Of this, Christ
himself says, immediately before this text, that the Son of Man must be
lifted up, as Moses lifted up the serpent in the wilderness, “that whosoever
believeth on him should not perish”. Here he adds the cause which moved
God to accomplish this great work, when he says:
“For God so loved the world, that he gave his only begotten Son, that
whosoever believeth on him should not perish, but have eternal life.”
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8. With these words he leads us directly into the Father’s heart, that we
may see and know that it was the great and wonderful counsel of God,
resolved from eternity, that we should receive help through this Son. All
had to be fulfilled, that God’s truth might stand, even as he had promised
afore-time in the Scriptures. It is thus apparent that God does not intend to
cast us out, and to condemn us on account of our sins; but that he wills
that, for the sake of this Savior and Mediator, if we fear his wrath on
account of our sins, and keep in mind and firmly believe this eternal divine
will, we should attain to the eternal grace of God and to eternal life.

II. THIS GLORIOUS GRACE AND GIFT

IN PARTICULAR.

9. Now, let us consider what significant and comforting words these are
which depict in their every relation, and in manifold ways, this marvelous
work of God, with its inexpressible treasure which is here freely offered us.
In the first place, the Giver is not a man, an emperor or a king, nor even an
angel; but is the exalted, eternal Majesty, God himself, compared with
whom, all men, however rich, powerful and great they may be, are nothing
but dust and ashes. Isaiah 40. How shall we describe him? He is
incomprehensible, immeasurable, inexhaustible.
10. He is, then, no more a taskmaster, who simply makes demands upon us
— as Moses calls him (<050424>Deuteronomy 4:24), a devouring and consuming
fire — but a rich, overflowing, eternal fountain of grace and of all gifts,
who justly deserves to be called Gebhard (a prince or champion of givers).
In comparison with him, what are all emperors and kings, with their gifts,
gold, silver, land and people? Here the heart should expand and increase
with desiring, wishing and expecting that which the Lord God intends to
give; for it indeed must needs be something great and valuable that could
well become this exalted Majesty and rich God. Compared to such a Giver
and gift, everything in heaven and on earth must be very small and
insignificant.
11. In the second place, why does he give, and what incited him to it?
Nothing but pure, inexpressible love. He does not give because it is a debt
or duty, nor because any one has asked or pleaded, but he is moved to do
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so by his own goodness as the Lord who willingly gives, and delights in
giving gratuitously and without solicitation.
12. As there is no greater Giver than God, so there is no greater virtue,
either in God or men, than love. One will sacrifice everything for what he
loves, even his life. Patience, humility and all other virtues are nothing
compared with it, or else are included in its essence. For whom I love, with
him I will certainly never be angry, nor injure nor annoy him, nor make
myself intolerable to him, but I will be ready to serve, counsel and help him
whenever I see that he needs me. In short, I am his fully, as to my body,
goods and all my possessions.
13. Accordingly, here, again, the heart shall grow and become strong
against all sorrow, because such wealth of unfathomable divine love is set
before us, flowing from a fatherly heart and having its source in the highest
virtue, which is the fountain of all good, and which, therefore, makes the
gift valuable and precious; just as the proverb deems a small gift valuable,
when it says: It comes from a loving hand. For where there is love and
friendship, one does not look upon the gift so much as upon the heart; it is
love which adds great value to the gift. If God had given me only an eye, a
hand or a foot, and I knew that he did it out of fatherly love, it would be
much dealer to me than a thousand worlds. Now, since he gave us precious
baptism, his Word, absolution and the Lord’s Supper, they should be
regarded as our daily paradise and heaven; not on account of the
appearance of such gifts, which are not great in the eyes of the world, but
on account of the great love from which they are given.
14. In the third place, consider the gift itself. It must, without doubt, be
something excellent and inexpressibly great, that such a rich Giver gives us,
with such sincere and generous love. What does he give? Not great
kingdoms, not one or more worlds full of silver and gold, not heaven and
earth with all they contain, not the entire creation, but his Son, who is as
great as he himself. That is an eternal, incomprehensible gift, even as the
Giver and his love are incomprehensibly great. He is the fountain and
source of all grace, goodness and kindness; yes, the very essence of the
eternal blessings and treasures of God. That is love, not with words, but in
deed, in the highest degree, proven with the most precious goodness and
wonderful work of which God himself is capable.
15. What more can he do and give? Since he gives his Son, what does he
yet withhold, that he does not give? Yes, he gives himself wholly and
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entirely, as Paul says, <450832>Romans 8:32: “He that spared not his own Son,
but delivered him up for us all, how shall he not with him freely give us all
things?” Certainly, everything must have been given with him, who is his
only begotten, beloved Son, the Heir and Lord of all creation; therefore, all
creatures, angels, devils, death, life, heaven and earth, sin, righteousness,
everything present and future, are subject to us. Paul says in <460322>1
Corinthians 3:22-23: “All are yours: and ye are Christ’s; and Christ is
God’s”; for this Son is all in all.
16. In the fourth place, how and in what manner is the Son given? Look
upon him, in what he has done and suffered! For us he becomes man, is put
under the Law, that is, under the wrath of God (on account of our sins).
He is put to death, even the most ignominious death — lifted upon the
cross and suspended in the air. He was condemned (even as Christ shortly
before this had said), taking upon himself the wrath and fury of the devil
and hell, and contending with them to such extent that it must be said that
he was wholly abandoned. Yet he trampled the devil, sin, death and hell
under foot, and obtained the victory over them through his resurrection
and ascension. All this he gave us that it might be our own, that we might
possess both him and all that he accomplished. And this he does in such a
way that the gift may not be said to have been conferred upon us, either as
wages or on account of merit, nor is it loaned, borrowed or for
recompense, but freely given and bestowed out of purely benign grace. The
receiver shall and can do no more in this case than to open his hand and
take what God so graciously gives him, and what he truly needs, with love
and thanksgiving.
17. In the fifth place he portrays the recipient, who is, in a word, the world.
This is indeed a wonderful and peculiar case of loving and giving. Here the
one loved is in strange contrast to the one loving. How can this love of
God for the world be explained? What does he see in the world, that he is
so ready to unbosom himself toward her? If it had been that he loved the
angels, they are at least glorious and noble creatures, worthy of his love.
But what, on the contrary, is the world but a great mass of people who
neither fear nor love nor praise nor thank God, who misuse every creature,
blaspheme God’s name and despise his Word, and are, furthermore,
disobedient, murderers, adulterers, thieves, knaves, liars, betrayers, full of
treachery and all malice; in snort, transgressors of every commandment,
and in every particular refractory and obstinate, adhering to God’s arch-
enemy, the abominable devil? Behold, this delicious and gracious fruit! He
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bestows, as if upon a beautiful and beloved bride and daughter, his dear
Son, and with him all things, whereas he would have had more than
sufficient reason, at the very mention of the world, instantly to crush her
with thunder and lightning to powder, and cast her into the abyss of hell.
The word “world” is a sound hateful to God beyond expression; and this is
a most strange paradox: God loves the world. Here two things that are in
the highest degree antagonistic are combined. It is almost like saying: God
loves death and hell, and is the friend of his most bitter eternal enemy, the
accursed devil.
18. That is indeed a boundless proof of love, and makes the gift
inexpressibly great, when the Giver and he to whom it is given are placed
side by side, and God is represented as pouring out his whole heart to his
hateful, hostile image, whereas he should have visited him only with anger,
vengeance and damnation, and when he pays no attention to the fact that
the world is full of contempt, blasphemy, disobedience toward God, and
stupendous ingratitude for all the gifts he bestowed upon it heretofore, but
swallows up all its vices and sins. Though the Giver be ever so great and
beneficent, the wickedness and viciousness of the world, which is excessive
and immeasurably great, ought to deter and repel him. For what man can
even mark and sufficiently realize his own sin and disobedience? And yet
this great love so overcomes God that he take away from the world all and
every sin and transgression, and remembers them no more against it
forever, so that they are dead and gone, and instead he gives his Son, and
with him all things.
19. By this, the truths for which Paul and the articles of faith contend, have
now been sufficiently and irrefutably demonstrated and proven; namely:
That we have forgiveness of sins and eternal life, without merit or
worthiness on our part, out of pure grace (gratis), and alone for the sake of
his beloved Son, in whom God so loved us that this love has taken away
and blotted out all our sins and the sins of the whole world; for there was
nothing but sin in us, instead of which he has bestowed his love and
forgiveness upon us, even as the prophet Isaiah (40:2) says concerning
Jerusalem, and as we ought to preach in the Gospel: “Her iniquity is
pardoned. that she hath received of Jehovah’s hand double for all her sins.”
20. Therefore, this gift — all of grace — is much greater, transcends and is
mightier, than all the sins on earth, so that the unworthiness of any man,
yes of all men together, aye the eternal wrath and condemnation which they
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have deserved, cannot be so great that the greatness of this love and grace,
or forgiveness, does not in every particular outweigh. yes, engulf them; as
Paul says, <450520>Romans 5:20: “But where sin abounded, grace abounded
more exceedingly;” and <19A311>Psalm 103:11:12: “For as the heavens
are high above the earth…so far hath he removed our transgressions from
us.” For what else can that be than forgiveness of sin, when he loves the
world while it yet lies in sin, abomination and blasphemy? If he could so
love the world, his enemy and blasphemer, as to give so much, even
himself, for it, how could he be angry with you and not be willing to
forgive your sins, if you desire and seek his grace?
21. What heart would not cheerfully render all good things to him who has
shown such love as to bestow his dear Son upon wicked and despairing
people, that is, upon the whole world, which means all people, who never
did anything good, but at all times have done that which was contrary to
his commandments? How can people like these expect such great love and
such inexpressible riches as a reward? To think of what I have done and
what has been my experience in my monastic life, when I crucified Christ
daily for fifteen years, and practiced all kinds of idolatry! and yet,
notwithstanding the fact that I so sorely provoked him, he loves me so that
he no more remembers all my wickedness but reveals to me his Son, and
himself, with all grace. This, indeed, may be called incomprehensible riches
of unfathomable love.
22. O Lord God, how little the world takes such great and sublime things
to heart! Should we not all rejoice and be glad of heart that we have lived
to see the time that we can hear such things, and love and praise our God
therefor, and in gratitude, not only willingly serve him, but gladly suffer all
things and even smile if we should have to die for the sake of his Word and
obedience and to allow these bodies — worms of the dust — to be
consumed by fire or sword, or suffer any other form of martyrdom? So
little thankful is shameful, abominable unbelief, in its great and blind
darkness, of which Christ himself later complains, that there are hearts so
possessed, rigid and dead that they can hear such things and yet not
believe!
23. In the sixth place, we have the final cause why and for what purpose he
does all this, and what his intention is. Of course he has not bestowed it
that I may have meat and drink from it, or inferior temporal benefit, riches,
honor, power; nor has he given it that it may harm and poison; he has not
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given his Word, baptism, and the Lord’s Supper as poison, but that they
might be of the greatest benefit to us. As he says, they are given that man
may not be lost, but may have everlasting life. It is not for the purpose of
giving me many golden crowns and kingdoms, for then I would still remain
in sin and death: but that I might be free from hell and eternal death, and
not be lost eternally. That is what this gift is to effect; for me hell is wiped
out, and the devil cast under my feet, and out of a fearful, sad and
humiliated heart a joyful and living one comes forth. In short, God has
done all this that I might have an eternal, imperishable life in exchange for
eternal destruction and death.
24. It must follow upon the reception of such a great and imperishable gift
that, when the Son of God is rightly known and embraced with the whole
heart, we have the victory over and are rescued from all evil, and enjoy
eternal freedom, glory and happiness; for where he is, there everything
must be good. Not that we have earned this, but in his great and eternal
love God took pity on us in our misery and helplessness, and gave us his
Son that we might be helped; otherwise we would have been lost and
would have had to remain eternally lost, and notwithstanding all our work-
righteousness and divine services, and never attained to eternal life.
25. He who would now puff up his heart, on account of these facts, has
reason enough so to do. For what more glorious and better could heart
desire, than that it should be told that eternal life shall be bestowed upon it;
that it shall never see death; that it shall never experience want, distress,
sadness and temptation, but have pure joy, and a perfect wealth of
everything good, and have the assurance that we have a gracious God, and
that all creatures will joyously smile upon us? From this it is very evident
that it is not God’s purpose and intention to deceive and destroy people, as
the devil would make timid hearts believe, holding up to them the Law and
their unworthiness; but that he would bestow life, and such life as is eternal
and blissful. As a pledge and veritable testimony of this, he gives us his
only Son, which he would never have done had he not loved us but was
still angry and intended to condemn us.
26. This and similar glorious and comforting passages should be rightly
treasured and valued by every Christian, above all else in the world, for
they are words which no one can exhaust or fathom; and when they are
rightly believed, they ought to make one a good theologian, or more — a
strong, joyful Christian, who can speak and teach of Christ aright, judge all
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other doctrines, advise and comfort anyone, and patiently bear all things
that he may experience.
27. But here we must pray for the Holy Spirit to impress this upon our
hearts, and must daily exercise ourselves in these things, so that we retire
and rise with these words in our minds. But now, just as we regard them,
so is their effect upon us. If they do not enter our hearts they cannot
produce the fruit they ought to; they must bewail the ingratitude of the
world, which makes them pass by our ears and hearts without affecting
them, while it runs after perishable goods, honor and fame, thus losing this
everlasting treasure; for this it will condemn and curse itself in hell
eternally.
28. In the seventh place, and lastly, in what manner may we lay hold of
such a treasure and gift, or what is the purse or safe in which it may be
kept? It is faith alone, as Christ here says: “That whosoever believeth on
him, should not perish” etc. Faith holds out its hands and opens the sack,
and allows itself to be presented with good things. As God, the Giver, in
love bestows this gift, so we are the recipients by faith, which faith does
nothing more than receive the gift. For it is not our doing, and it cannot be
merited through our work. It has already been bestowed and presented. All
you need to do is to open your mouth, or rather your heart, hold still, and
allow it to be entirely filled. <198110>Psalm 81:10. This can be done in no other
way than by believing these words; for you observe that he here requires
faith, and faith fully and perfectly appropriates this treasure.
29. Here you may see, also, what faith is and is called. Not simply an
empty thought concerning Christ, that he was born of the Virgin Mary,
suffered, was crucified, arose, ascended into heaven, but a heart that grasps
and embraces the Son of God, as expressed in these words, and positively
holds that God gave his only begotten Son for us into death, and loved us
so that, for his sake, we should not be lost, but have eternal life. Therefore,
he plainly says: “That whosoever believeth on him.” It must be a faith
which does not look upon its own works, nor upon its own strength and
worthiness, that is, its own quality or the inwrought and infused virtue of
the heart, of which the blind sophists dream and imagine, but without
dependence on itself, holds to Christ, embracing him as its own bestowed
treasure, being assured that on account of him God was moved to love us,
but not on account of one’s own work, worthiness and merit; for these
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things are not the treasure that God gave, that is, Christ, God’s Son, in
whom we must believe.
30. Of what benefit is the gift of faith if it is nothing more than such an
empty vessel? Of what value unless one looks upon and comforts one’s self
in the thought of what is comprehended in it, and what alone makes it
precious, so that one may say: Faith may be but a little and insignificant
monstrance or pix or box, but in it, nevertheless, there is so precious a gem
that heaven and earth cannot contain it.
31. Therefore we so teach from the Scriptures concerning faith — that
through it alone we are justified and acceptable before God; because it is
faith alone that grasps and retains this treasure, the Son of God. If I weigh
this gift and my works in the same balance, the contrast and preponderance
is so overwhelmingly great that the holiness of all men is nothing compared
with the smallest drop of blood Christ gave and shed for us, to say nothing
of all he did and suffered; therefore I can, in no respect, depend upon my
virtue and worthiness.
32. And why should we boast so much about our efforts when we learn
that we are so situated that we would all be lost forever had not this
treasure been given for us? Thereby the glory is taken, not only from all
human works, but from the entire Law of God; for, though one possessed
it all, and according to his ability complied with all its demands, he still has
not attained what is necessary to save himself from eternal destruction.
What other purpose have these words: “That whosoever believeth on him
should not perish” etc? They are a continual testimony that neither Moses
(the Law) nor yet the holiness of all men, could redeem from death or give
eternal life. Therefore, everything depends entirely upon this only Son of
God.
33. Now, you may see what a sublime and significant matter is embraced in
this passage, since the Giver, so great and mighty, the Creator of every
creature, does not simply say: Good morning! and bestow a friendly smile;
but he loves, yes loves, so sincerely that he does not simply give a beggarly
gift of perishable goods, but his greatest and most precious treasure, his
Son, who is also Lord of heaven and earth. This love he does not show his
friends only, but his enemies, and no creature but the devil himself is less
worthy this love than his enemies. For no other purpose did he give himself
for them than that he might snatch them from death and hell, and render
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them certain of eternal life. Of what wonder could one speak or think, that
is more marvelous in every particular?
34. However great and unutterable all this is, that is still greater and more
wonderful in comparison, that the human heart has been enabled to believe
it all. That must indeed be a great heart which can embrace more than
heaven and earth can hold. Hence it must be evident what a great, sublime
and divine power and work faith is, which can do that which it is
impossible for nature and all the world to do, and it is therefore no less a
wonder than all the other miracles and works of God. It is even more
wonderful than that God became man, born of a virgin, as St. Bernhard
says. These things, as we have heard, namely the love of the Giver and of
him who was given, and the unworthiness of the recipient, placed side by
side, are incomparable as to greatness. On the one hand everything is so
great, and on the other, man’s heart is so small and narrow and weak that
the in-finiteness of difference is startling and amazing.
35. Should I be told that God has granted to me, above all other men, the
gift that I should live on earth several thousand years, in the enjoyment of
peace and happiness, and all that my heart desired, I would answer: Nay,
that cannot be God’s word, it is too much to believe. Who am I, that God
should give me such things? How much less can the heart of man realize
that God gave him such a treasure, his Son, and with him eternal life and
salvation! Who can express this amazing fact? How precious and excellent
even this temporal life is! And who would give it for all the kingdoms, all
the gold and possessions of this world? But the extent of this life compared
to eternal life and its blessings is much less than a single moment. In short,
eternal life is inconceivable; we can only try to conceive by subtracting
from it, or contrasting it with the loss and misery that is called eternal loss.
36. Now, the Christian must eventually acknowledge that the honor
belongs to God, and to Christ the Lord; that God’s Word is the truth, and
it must denounce man’s own unbelief as a lie. Where this
acknowledgement is made, the Holy Spirit has already begun with his
power and work of faith, and the heart is opened, so that it can lay hold of
this treasure, which is greater than heaven and earth; true, the heart
proceeds in great weakness, and on earth it can never attain such faith as it
should, and does not get beyond the longings and groanings of the spirit,
for salvation is inexplicable to man, and the heart must cry out: Oh, that it
were true! or: Oh, that one could believe it!
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37. Nevertheless such sighs and little sparks of faith are of so much
account that God recognizes them as complete faith and says: As thou
believest, even so be it unto thee, and since thou hast believed it, thou shalt
surely be saved. For this word is a power and strength that is mightier than
all the terrors of sin and damnation, and this gift is so great that sin and
death and hell are swallowed up by it as is a little drop of water in a
glowing furnace, or as a little spark on a straw is extinguished when it falls
into the great ocean. If only the heart, in temptation, could recall these
words, neither devil nor hell could affright it, and it would joyfully say: Of
what should I be afraid? Have I not the Son of God. given to me by the
Father, in testimony of which he gives me the Word, which I know is his
Word? That cannot lie to me any more than he could lie and deceive me,
even though I, alas! cannot believe it as firmly as I should:
38. You say: Yes, I would gladly believe it if I were like St. Peter and St.
Paul and others who are pious and holy; but I am too great a sinner, and
who knows whether I am predestinated? Answer: Look at these words!
What do they say, and of whom do they speak? “For God so loved the
world”; and “that whosoever believeth on him.” Now, the world is not
simply St. Peter and St. Paul, but the entire human race taken collectively,
and here no one is excluded: God’s Son was given for all, all are asked to
believe, and all who believe shall not be lost etc. Take hold of your nose,
search in your bosom, whether you are not also a man (that is, a piece of
the world) and belong to the number which the word “whosoever”
embraces, as well as others? If you and I are not to take this comfort to
ourselves, then these words must have been spoken falsely and in vain.
39. And surely, this has not been preached to any other than to humanity.
Therefore, beware lest you exclude yourself and give place to the thought:
Who knows whether it has been given to me? For that would be accusing
God of falsely speaking in his Word. But, on the contrary, make a cross for
yourself with these words, and say: If I am not St. Peter or St. Paul, I am,
nevertheless, a part of the world. Had he intended to give it to the worthy
only, then he would have had it preached to the angels alone, for they, are
pure and without sin. He could then not have given it to St. Peter, to
David, or to Paul, for they were sinners as well as I. No matter what I am,
I know that God’s Word is true; and if I do not accept it, then I am
committing, above all other sins, this sin also, that I blaspheme the Word of
God and the truth, and charge God with lying.
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“For God sent not his Son into the world to judge the world;
but that the world should be saved through him.”
40. In these words you hear even more forcibly and clearly what are the
will and intent of God concerning the world, that is, concerning those who
are in sin, and who, therefore, are already under judgment and sentence of
condemnation. He takes away everything that would terrify us on account
of our sins. He says plainly and clearly that Christ was sent, and his
kingdom established, not for the purpose of judging and condemning. Such
judgment and sentence have already come upon all men through the Law,
because all are born in sin, and are, therefore, consigned to death and to
the executioner, and there is nothing lacking but for the sword to be
drawn. Now Christ steps between, according to God’s command, and
orders both judge and jailer to halt, rescues the condemned and sets him
free. This is the reason why he comes to help the world, which he found
already under condemnation. This is also proved by the words he spoke:
“But that the world should be saved through him.” These words show very
clearly that the world was under condemnation, for why, otherwise, was
salvation necessary?
41. But at this time salvation was preached to the Jews, and had not yet
been heard by the world generally; but they did not believe that they were
in such a condition that Christ had to come and save them, a lost and
condemned people; they looked for a Christ who should commend and
honor them on account of their Law and their holiness, therefore they
could neither believe nor accept his proclamation. In <430833>John 8:33, when
he told them that the Son of God should make them free, they retorted:
“We are Abraham’s seed, and have never yet been in bondage to any man;”
as though they would thereby object: “How dare you say that you have
been sent to save us? We are not a condemned people, as the heathen are.
42. But now we hear that Christ has been sent to save those who are
judged and condemned; that we should know that he has come to save us.
who acknowledge and realize this. For there must some be saved, so that
he shall not have come in vain. These are none other than those who are
oppressed and terrified on account of their misery and condemnation; to
them the friendly words are addressed: “For God so loved the world”, that
is, those who feel not love, but only wrath and condemnation. And God
sent his Son, not to judge, but to save those who are already judged, etc.
To those who do not believe that they are sinners and condemned, the
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Gospel is preached in vain: for much less will they believe that. they are
saved through Christ alone.

III. JUDGMENT UPON BELIEVERS

AND THE WORLD.

“He that believeth on him is not judged: he that believeth not hath
been judged already, because he hath not believed on the name of
the only begotten Son of God.”

I. JUDGMENT UPON BELIEVERS.

43. Here is the verdict which makes the distinction between the saved and
the damned. It does not depend upon how worthy or unworthy you are, for
it has already been determined that all are sinners and deserve to be
condemned; but it depends upon whether you believe in this Jesus Christ or
not. If you believe, then you are acquitted, and the judgment and
condemnation taken away: if you will not believe, the judgment will remain
upon you; yes it will only become greater and heavier than before, because
you simply augment sin by not accepting Christ, who is to free you from
judgment and condemnation.
44. And this, again, is a comforting passage with which to oppose the
temptation and terrors of timid consciences which sigh for consolation and
long to know how they stand in the sight of God. Such should hear and
take these passages to heart; to them they are addressed, that they should
know that God sent his Son not to judge but to save, and that God has
already decreed that whosoever believeth in his Son shall not be judged,
and shall have no reason to fear any judgment and condemnation, but is
freed. The Law’s judgment and condemnation are taken away from him,
and God’s grace and eternal life are promised and bestowed upon him
through Christ, if he only believes these words.
45. On the contrary, a fearful judgment is passed upon those who do not
believe this proclamation, but undertake to appear before God and be
saved on the basis of their own holiness and merits; for they are at once
denied and cut off from all grace, and included in condemnation, from
which they shall find no relief so long as they do not believe, even though
they may have done many great and important works and walked
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apparently in eminent holiness. Christ’s condemnation is not waiting them,
simply, but they have already been judged through the Law of God,
because they did not acknowledge their sins and that, by nature, they were
under God’s wrath. What is still worse, they try to make themselves appear
beautiful and pious before God; moreover, they oppose him with the sin of
despising the Son of God, who was given for their reconciliation and
redemption. Hence, the eternal wrath and curse must come upon them,
because they do not seek forgiveness of their sins in Christ, but increase
and confirm them by their contempt. This is what John the Baptist also
says, <430336>John 3:36: “He that believeth on the Son hath eternal life; but he
that obeyeth not the Son shall not see life, but the wrath of God abideth on
him.”
46. Christ gives the reason for this: “Because he hath not believed,” he
says, “on the name of the only begotten Son of God.” Because everyone is
already guilty, being under sin and condemnation, therefore God will not
liberate any one, nor receive him, except through this Son, whom he gave
and set apart for reconciliation; and that means, therefore: Believe in the
name of the only begotten Son of God, that is, in the Word which the Son
preached of him. For faith cannot see what he here gives, neither can it be
grasped and realized with the senses; it apprehends no more than the name
which has been given him, and the oral Word, heard with the ears. To this
he would hold and bind us, that by faith in it we should escape judgment,
and be saved. The rest are justly damned, not because they have sin, but
because they despise the Son and will not believe in the name that has been
proclaimed to them for their salvation and eternal bliss. For to this name,
wherever it is preached and believed, all creation and sin and death must
yield, and by it the, devil and all the gates of hell shall be frightened and
flee away.

II. THE JUDGMENT UPON THE WORLD.

“And this is the judgment, that the light is come into the world, and men loved
the darkness rather than the light; for their works were evil.”
47. Here the contention begins about this name and proclamation of Christ,
and the verdict of condemnation against the unbelieving is manifest,
because they do not receive this saying, but, on the contrary, oppose God,
and wickedly adhere to their own conceit and arrogance in direct
opposition to the clear Word of God and the revelation of his will. This can
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be nothing but darkness, because it is contrary to the light of his Word,
which shines publicly before all the world, bringing believers to the
knowledge of God and salvation, but uncovering and revealing the
thoughts of others, as the aged Simeon prophesied concerning Christ,
<420235>
Luke 2:35, showing that they are not what they make themselves
appear to be before the world when they deck themselves with a false
appearance of holiness, but they are contemptible, poisonous worms,
pernicious and accursed people.
48. From this contrast which Christ makes above in verse 16, you may see
what the world, is; I mean the tender, pious, holy hypocrites and eminent
servants of God. They are people who are not only in darkness, that is, in
error and ignorance (which could be pardoned), but they at the same time
love these things; that is, they uphold and defend and adhere to them, to
the displeasure of God and his Word. And so perverse and steeped in
Wickedness are they that they bitterly hate both God the Giver and the
great and precious Gift, his beloved Son, rejecting this divine love and Gift,
notwithstanding their unworthiness. These are, forsooth, loving, pious
children, who cannot bear and endure the truth, but hate and reject their
own salvation.
49. What shall we say of such wickedness of the world? Who could believe
that people on earth could be so wicked and possessed of devils, that even
when they hear and see the light of such inexpressible divine love and
benefaction, which would bestow upon them eternal life through his Son,
nevertheless will not endure this proclamation, but look upon it as the most
harmful poison and heresy, against which everybody should close his ears?
Yea, though this light is so plain that they can. say nothing against it, but
must confess that it is the truth, yet they are so bitterly angry that they
neither can nor will accept it, but knowingly oppose it. That, I say, no
human heart could believe if Christ had not said so; yea, no one would
understand these words if facts and experience had not taught and proved
them. It should ever be regarded an accursed, hellish wickedness not only
never to inquire in the least about God’s Word, to despise his love and
grace, and not to honor the truth, but, in addition, knowingly to love and
seek his own damnation; as Paul says in <441346>Acts 13:46, concerning the
Jews, that they judged themselves unworthy of eternal life.
50. That is what they do who call themselves God’s people, and are the
most holy and pious before the world, full of so-called good works and
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services before God. They will not suffer in the least that their life and
works should be called wicked, as Christ does here. Since the Holy Spirit
would show them their sins, and lead them to Christ, that they might be
redeemed from their sins and condemnation and be saved, they accuse this
doctrine of forbidding and condemning good works, and say that it ought
not, therefore, to be tolerated. And so God and his Word must bear the
blame of their wickedness, although he would correct them and very
willingly help them to lead a godly and blessed life. He has done enough
for the world, everything that is necessary to do, in that he has permitted
his light to shine for it and offered and certified to it his love and eternal life
in Christ. What reason can it now offer why it should not be justly
condemned according to its own judgment, and on account of its own
guilt?
“For every one that doeth evil hateth the light, and cometh not to
the light, lest his works should be revealed. But he that doeth the
truth cometh to the light, that his works may be manifest, that they
have been wrought in God.”
51. Thus it is proved that their works are evil, because they hate the light
and will not suffer themselves to be placed openly in the light, that they
may be tried, and that it may be manifest whether they are upright or not,
but they seek only to appear well and to shine before men. Just so the
world acts in its affairs, even as Christ says, and everyone does as he
pleases and desires, and yet does not want to be regarded as having done
wrong, but would be considered faultless and pious by all. Although a man
in his acts is exceedingly rude in the presence of people, yet he seeks to
screen and cover his deeds. That is why no one can be condemned unless
he be publicly convicted and confuted. Everyone comes before the court to
prove himself to be right and his opponent to be wrong; therefore, in order
to get at the truth, his conduct must be exposed through public testimony
and proof.
52. Indeed, it is in itself sufficient evidence of the fact that there is
something wrong, when one will not allow himself to be taken to task, and
is afraid of and resists being brought publicly before the light, or will not
suffer information to be given and justice to be done. Even as he who lies
nude in bed resists and rages before he will allow the covers to be
removed; yes, squirms, wriggles and resorts to whatever expedient he can
devise that his nakedness may not be exposed; so every wretch, murderer
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and adulterer, however wicked he may be, even though his own conscience
condemns him, wants to be called a man of honor. Much less will the world
submit to be judged in the things which reason does not condemn or
censure, and when the devil adorns and veils himself with a most beautiful
demeanor and appearance. And so everyone who does that which is
wicked wants to be considered pious, pure and holy, and therefore
persecutes the Gospel, because it chastises him.; wherefore, God must
continue with his light until it may finally become manifest whose fruit they
are who persecute Christ, who would help them and all the world. God’s
Word, which brings them all grace and blessedness, they blaspheme and
reject; pious, innocent people, who confess his Word and love Christ, they
exile and murder.
53. This, also, is one of the fruits of the Gospel, that it rebukes and
convicts evil, and exposes the devil, who formerly reigned in pomp,
unhindered, and in the appearance of God himself. Now, however, he raves
and rages because he is so exposed that his presence is apparent to all.
Now, it must become manifest which is the true and which the false
Church. and who are the true, pious children of God, and who are the
devil’s children and hypocrites, liars and murderers.
54. “But he that doeth the truth,” says Christ, “cometh to the light” etc.;
that is, he who through the Word of God is brought to a knowledge of his
sins, seeks grace and loves Christ, and is also made manifest. Yea, he,
himself, comes to the light, holds fast to God’s Word, honors the truth, and
is willing that all his doctrines, deeds and his disposition may be made
manifest; he defies all devils and men, and openly and fearlessly lets himself
be seen and heard, proved and persecuted. Even so, God be praised!
through our Gospel, pious Christians do, in their confession and in their
lives; whilst others, on the contrary, cover their doings and try to justify
themselves with lies and deceit, and all kinds of knavery, that they might,
notwithstanding that they have been put to shame by the light of our
doctrines and teachings, give their doings some coloring. Therefore, by
their works and manifestations it may be known who is upright, and who in
truth performs such works as are done in God, according to his Word and
will, and are pleasing in his sight.
 338

PENTECOST TUESDAY.
This sermon, which is not found in edition c., the edition of the Church
Postil edited by Creuziger in 1543, appeared in a pamphlet edition under
the title: “A sermon for the third festival day of Pentecost on the Gospel of
John 10, ‘Verily, verily, I say unto you, he that entereth not by the door
into the fold of the sheep, is a thief and a murderer.’ Preached by Luther at
Wittenberg, 1522,” and in 1523 it was printed in four editions of the little
book, “Three beautiful sermons preached by Dr. Martin Luther at
Wittenberg. Illustrated. The first Gospel there treated was, How there shall
be one flock, and one shepherd. The other two sermons were those for the
5th and 4th Sundays after Trinity on Peter’s draught of fishes, Luke 5, and
“Be ye merciful, even as your father is merciful,” Luke 6.
German text: Erlangen Edition, 12:373; Walch Edition, 11:1503; St. Louis
Walch, 11:1114.
Text: <431001>John 10:1-11. Verily, verily, I say unto you, he that
entereth not by the door into the fold of the sheep, but climbeth up
by some other way, the same is a thief and a robber. But he that
entereth in by the door is the shepherd of the sheep. To him. the
porter openeth; and the sheep hear his voice: and he calleth his
own sheep by name, and leadeth them out. When he hath put forth
all his own, he goeth before them, and the sheep follow him: for
they know his voice. And a stranger will they not follow, but will
flee from him: for they know not the voice of strangers. This
parable spoke Jesus unto them: but they understood not what
things they were which he spoke unto them.
Jesus therefore said unto them again, Verily, verily, I say unto you,
I am the door of the sheep. All that come before me are thieves
and robbers: but the sheep did not hear them. I am the door; by
me if any man enter in, he shall be saved, and shall go in and out,
and shall find pasture. The thief cometh not, but that he may steal,
and kill, and destroy: I came that they may have life, and may
have it abundantly. I am the good shepherd: the good shepherd
layeth down his life for the sheep.
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CONTENTS:

OF THE OFFICE OF PREACHING AND OF

PREACHERS AND HEARERS.
* The substance of this Gospel 1.

I. A REGULAR CALL IS REQUIRED OF EVERY ONE WISHING TO ENTER THE

MINISTRY 2-3.
* How to answer those who emphasize that all Christians have
authority to preach 3.

II. THAT IN THE MINISTRY NO SIDE ISSUES ARE TO BE PREACHED 4-6.

* How and why the Gospel cannot tolerate any additional and side
teachings 7-8.
* The difference between the teachings of men and the teachings of
God’s Word 8.

III. THAT A TRUE PREACHER FIRST GIVES EVIDENCE THAT HE MAKES

THE RIGHT USE OF THE LAW, AND HERALDS THE GOSPEL 9-10.
* The Gospel is the true pasture of believing souls 10.

IV. THAT THE HEARER HAVE THE RIGHT TO EXAMINE AND PASS
JUDGMENT UPON THE SERMON.
1. How the papists seek to take this right from the hearers 11-14.
2. How Christ himself confirms this right 12-13.
3. How Christians should use this right, especially against the papacy
14-15.

V. THAT PREACHERS SHOULD NOT FORCE ANY ONE TO BELIEVE.

1. Why should they not 16ff.
2. How the papists act in an opposite way 17.
3. Whether in this point the civil sword is abolished 18.
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VI. THE CHARACTER OF FALSE PREACHERS 19-20.

SUMMARY OF THIS GOSPEL:

1. Christ alone is the good shepherd, the door, the porter. He has the word
of life and reveals to us the Father.
3. Christ’s sheep know only Christ’s voice and follow it.
4. God knows well who are his as Paul says in <550219>2 Timothy 2:19:
“Howbeit the firm foundation of God standeth, having this seal, The Lord
knoweth them that are his.” It is not a congregation of Christ that strives
for the honor of this world and desires to be esteemed great in the eyes of
the world.
5. Christ calls his own sheep by name, that is, some he calls thus, but
others differently; each according to his own gift, by means of which he
serves others. <451206>Romans 12:6; 1 Corinthians 12.

I. TRUE PREACHERS OF THE WORD MUST BE

REGULARLY CALLED.

1. This Gospel treats of the office of the ministry, how it is constituted,

what it accomplishes and how it is misused. It is indeed very necessary to
know these things, for the office of preaching is second to none in
Christendom. St. Paul highly esteemed this office, for the reason that
through it the Word of God was proclaimed, which is effective to the
salvation of all who believe it. He says to the <450116>Romans 1:16: “I am not
ashamed of the Gospel, for it is the power of God unto salvation to every
one that believeth.” We must now consider this theme, since our Gospel
lesson presents and includes it. It will, however, be a stench in the nostrils
of the pope! But how shall I deal differently with him? The text says:
“He that entereth not by the door into the fold of the sheep, but climbeth up
some other way, the same is a thief and a robber (murderer).”
2. This verse has been explained as having reference to those who climb, by
their presumption, into the best church livings through favor and wealth,
recommendations or their own power, not obtaining them by regular
 341
appointment and authority. And at present the most pious jurists are
punishing people for running to Rome after fees and benefices, or after
ecclesiastical preferment and offices. This they call simony. The practice is
truly deplorable, for much depends upon being regularly called and
appointed. No one should step into the office and preach from his own
presumption and without a commission from those having the authority.
But under present conditions, if we should wait until we received a
commission to preach and to administer the sacraments, we would never
perform those offices as long as we live. For the bishops in our day press
into their offices by force, and those who have the power of preferment are
influenced by friendship and rank. But I pass this by, and will speak of the
true office, into which no one forces his way (even though his devotion
urge him) without being called by others having the authority.
3. True, we all have authority to preach, yea, we must preach God’s name;
we are commanded to do so. Peter says in his first Epistle, <600209>1 Peter 2:9-
10: “But ye are an elect race, a royal priesthood, a holy nation, a people for
God’s own possession, that ye may show forth the excellencies of him who
called you out of darkness into his marvelous light: who in time past were
no people, but now are the people of God: who had not obtained mercy,
but now have obtained mercy.” Nevertheless, Paul establishes order in <461440>1
Corinthians 14:40 and says: “In whatever you do among yourselves, let
everything be done decently and in order.” In a family there must be order.
If all the heirs strive for lordship, anarchy will reign in the family. If.
however, by common consent, one of the number is selected for the
heirship, the others withdrawing, harmony will obtain. Likewise, in the
matter of preaching we must make selection that order may be preserved.
But since all who are Christians have authority to preach, what will be the
outcome? for women will also want to preach. Not so. St. Paul forbids
women to put themselves forward as preachers in a congregation of men,
and says: “They should be subject to their husbands.” For when a woman
will not submit to being led and governed, the result will be anything but
good. These are, however, the words of Paul in <540211>1 Timothy 2:11-12:
“Let a woman learn in quietness with all subjection. But I permit not a
woman to teach, nor to have dominion over a man, but to be in quietness.”
If it happened, however, that no man could be secured for the office, then a
woman might step up and preach to others as best she could; but in no
other instance.
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II. PREACHERS OF THE WORD TO PREACH

NOTHING BUT THE WORD.

4. So much for the call into the office. But Christ is not speaking of that
here; for something more is required, namely, that no rival or
supplementary doctrine be introduced, nor another word be taught than
Christ has taught. Christ says in <402302>Matthew 23:2-4: “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. 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.” Although these of whom Christ here speaks were regularly
appointed, yet they were thieves and murderers; for they taught variations
from Christ’s teaching. Christ reproves them in another place, in
<401503>
Matthew 15:3, where he holds up before them their traditions and tells
them how, through their own inventions, they have transgressed the
commandments of God, yea, totally abolished them. We have also many
prophets who were regularly appointed and still were misled, like Balaam,
of whom we read in Numbers 22; also Nathan, described in <100703>2 Samuel
7:3. Similarly many bishops have erred.
5. Here Christ says: He who would enter by the door must be ready to
speak the Word concerning Christ and his word must center in Christ. Let
it be called “coming” when one preaches aright; the approaching is
spiritual, and through the Word — upon the ears of his hearers, the
preacher comes at last into the sheepfold — the heart of believers. Christ
says that the shepherd must enter by the door; that is, preach nothing but
Christ, for Christ is the door into the sheepfold.
6. But where there are intruders, who make their own door, their own hole
to crawl through, their own addition. different from that which Christ
taught, they are thieves. Of these Paul says to the <451617>Romans 16:17-18.
“Now I beseech you, brethren, mark them that are causing the divisions
and occasions of stumbling, contrary to the doctrine which ye learned: and
turn away from them. For they that are such serve not our Lord Christ, but
their own belly; and by their smooth and fair speech they beguile the hearts
of the innocent.” Paul does not speak of opposing or antagonistic
doctrines, but of those placed beside the true doctrine; they are additions,
making divisions. Paul calls it a rival doctrine, an addition, an occasion of
 343
stumbling, an offense and a byway, when one establishes the conscience
upon his own goodness or deeds.
7. Now, the Gospel is sensitive, complete and pre-eminent: it must be
intolerant of additions and rival teachings. The doctrine of earning entrance
into heaven by virtue of fastings, prayers and penance is a branch road,
which the Gospel will not tolerate. But our Church authorities endorse
these things, hence they are thieves and murderers; for they do violence to
our consciences, which is slaying and destroying the sheep. How is this
accomplished? If only I am directed into a branch or parallel road, then my
soul is turned from God upon that road, where I must perish. Thus this
road is the cause of my death. The conscience and heart of man must be
founded upon one single Word or they will come to grief. “All flesh is
grass, and all the goodliness thereof is as the flower of the field.” <234006>Isaiah
40:6.
8. The doctrines of men, however admirable, fall to the ground, and with
them the conscience that has built upon them. There is no help nor remedy.
But the Word of God is eternal and must endure forever; no devil can
overthrow it. The foundation is laid upon which the conscience may be
established forever. The words of men must perish and everything that
cleaves to them. Those who enter not by the door — that is, those who do
not speak the true and pure Word of God, without any addition — do not
lay the right foundation; they destroy and torture and slaughter the sheep.
Therefore, Christ says further in this Gospel:
“But he that entereth in by the door is the shepherd of the sheep.
To him the porter openeth; and the sheep hear his voice.”

III. A TRUE PREACHER SHOULD FIRST USE THE

LAW ARIGHT AND THEN PREACH THE GOSPEL.

9. The porter here is the preacher who rightly teaches the Law — shows
that the Law exists and must reveal to us our helplessness; that the works
of the Law do not help us, and yet they are insistent. He then opens to the
shepherd, that is, to Christ the Lord, and lets him alone feed the sheep. For
the office of the Law is at an end; it has accomplished its mission of
revealing to the heart its sins until it is completely humbled. Then Christ
comes and makes a lamb out of the sheep — feeds it with his Gospel and
 344
directs it how to regain cheer for the heart so hopelessly troubled and
crushed by the Law.
10. The lamb then hears Christ’s voice and follows it. It has the choicest of
pastures, and knows the voice of the shepherd. But the voice of a stranger
it never hears and never follows. Just as soon as one preaches to it about
works, it is worried and its heart cannot receive the teaching with joy. It
knows very well that nothing is accomplished by means of works; for one
may do as much as he will, still he tarries a heavy spirit and he thinks he
has not done enough, nor done rightly. But when the Gospel comes — the
voice of the shepherd says: God gave to the world his only Son, that all
who believe on him should not perish, but have everlasting life. Then is the
heart happy; it feeds upon these words and finds them good. The lamb has
found its satisfying pasture; it wants none other. Yea, when it is given
other pasture, it flees from it and will not feed therein. This pasture always
attracts the sheep, and the sheep also find it. God says in the prophecy of
Isaiah: “So shall my Word be that goeth forth out of my mouth: it shall not
return unto me void, but it shall accomplish all in the things whereto I sent
it.” <235511>Isaiah 55:11.
“And he calleth his own sheep by name, and leadeth them out.
When he hath put forth all his owns, he goeth before them and the
sheep follow him; for they know his voice. And a stranger will they
not follow, but will flee from him; for they know not the voice of
strangers.”

IV. THE HEARERS HAVE THE RIGHT TO

EXAMINE AND JUDGE A SERMON.

11. In this text there are two thoughts worthy of note: the liberty of faith,
and the power to judge. You know that our soul-murderers have proposed
to us that what the councils and the learned doctors decide and decree, that
we should accept, and not judge for ourselves whether it is right or not.
They have become so certain of the infallibility of the councils and doctors
that they have now established the edict, publicly seen, that if we do not
accept what they say, we are put under the ban. Now, let us take a spear in
hand and make a hole in their shield; yea, their resolutions shall be a
 345
spider’s web. And you should, moreover, use upon them the spear which,
until now, they have used upon us, and hold before them its point.
12. Remember well that the sheep have to pass judgment upon that which
is placed before them. They should say: We have Christ as our Lord and
prefer his Word to the words of any man or to those of the angels of
darkness. We want to examine and judge for ourselves whether the pope,
the bishops and their followers do right or not. For Christ says here that
the sheep judge and know which is the right voice and which is not. Now
let them come along. Have they decreed anything? We will examine
whether it is right, and according to our own judgment interpret that which
is a private affair for each individual Christian, knowing that the authority
to do this is not human, but divine. Even the real sheep flee from a stranger
and hold to the voice of their shepherd.
13. Upon this authority, the Gospel knocks all the councils, all the papistic
laws, to the ground, granting to us that we should receive nothing without
judging it, that we have besides the power to judge, and that such
judgment stands until the present day. The papists have taken from us the
sword, so that we have not been able to repel any false doctrine, and,
moreover, they have by force introduced false teachings among us. If now
we take the sword from them they will be sorry. And we must truly take it,
not by force, but by means of the Word, letting go all else that we have,
saying: I am God’s sheep, whose Word I wish to appropriate to myself. If
you will give me that, I will acknowledge you to be a shepherd. If you,
however, add another Gospel to this one and do not give me the pure
Gospel, then I will not consider you a shepherd, and will not listen to your
voice; for the office of which you boast extends no farther than the Word
goes. If we find one to be a shepherd, we should receive him as such: if he
is not, we should remove him; for the sheep shall judge the voice of the
shepherd. If he does not give us the right kind of pasture, we should bid
farewell to such a shepherd, that is, to the bishop; for a hat of pearls and a
staff of silver do not make a shepherd or a bishop, but rather does the
office depend upon his care of the sheep and their pasture.
14. Now the papists object to judgment being passed upon any of their
works; for this reason they have intruded and taken from us the sword
which we might use for such a purpose. Also, they dictate that we must
accept, without any right of judgment, whatever they propose. And it has
almost come to such a pass that whenever the pope breathes they make an
 346
article of faith out of it, and they have proclaimed that the authorities have
the right to pass such laws for their subjects as they desire, independent of
the judgment of the latter. These conditions mean ruin to the Christians, so
much so that a hundred thousand swords should be desired for one pope.
This they know very well, and they cling hard to their laws. If they would
permit unbiased judgment, their laws would be set aside and they would
have to preach the pure Word; but such a course would reduce the size of
their stomachs and the number of their horses.
15. Therefore, be ye aroused by this passage of Scripture to hew to pieces
and thrust through everything that is not in harmony with the Gospel, for it
belongs to the sheep to judge, and not to the preachers. You have the
authority and power to judge everything that is preached; that and nothing
less. If we have not this power, then Christ vainly said to us in <400715>Matthew
7:15: “Beware of false prophets, who come to you in sheep’s clothing, but
inwardly are ravening wolves.” We could not beware if we had not the
power to judge, but were obliged to accept everything they said and
preached.

V. PREACHERS ARE TO FORCE NO

ONE TO BELIEVE.

16. The second thought is, no one shall be forced to believe; for the sheep
follow him whom they know and flee from strangers. Now, Christ’s wish is
that none be forced, but that they be permitted to follow from willing
hearts and of their own desire; not out of fear, shame or strife. He would
let the Word go forth and accomplish all. When their hearts are taken
captive, then they will surely come of themselves. Faith does not go forth
from the heart unless it has the Word of God.
17. Our noblemen are now mad and foolish in that they undertake to drive
people to believe by means of force and the sword. Christ here wishes the
sheep to come of themselves, from their knowledge of his voice. The body
may be forced, as the pope, for example, has by his laws coerced people to
go to confession and to the Lord’s Supper, but the heart cannot be taken
captive. Christ wants it to be free. Although he had power to coerce men,
he wished to win them through his pleasing, loving preaching. Whoever
lays hold of Christ’s word follows after him and permits nothing to tear
 347
him from it. The noblemen wish to drive the people to believe by means of
the sword and fire; that is nonsense. Then let us see to it that we allow the
pure Word of God to take its course, and afterward leave them free to
follow, whom it has taken captive; yea, they will follow voluntarily.
18. By this I do not wish to abolish the civil sword; for the hand can hold it
within its grasp so that it does no one any harm, but it holds it inactive. It
must be retained because of wicked villains who have no regard at all for
the Word; but the sword cannot force the heart and bring it to faith. In
view of its inability, it must keep silent in matters of faith; here one must
enter by the door, and preach the Word and make the heart free. Only in
this way are men led to believe. These are the two expedients — for the
pious and the wicked: the pious are to be drawn by the Word, and the
wicked to be driven by the sword to observe order.

VI. THE MARKS OF FALSE PREACHERS.

19. Now, Christ interprets his own words. He says that he is the door to
the sheep, but all the others who came before him, that is, those who were
not sent by God as the prophets were, but carne of themselves,
uncommissioned, are thieves and murderers; they steal his honor from God
and strangle human souls by their false doctrines. But Christ is the door,
and whoever enters by him will be saved, and will go in and out. and find
pasture. Here Christ speaks of the Christian liberty. which means that
Christians are now free from the curse and the tyranny of the Law, and
may keep the Law or not, according as they see that the love and need of
their neighbor requires. This is what Paul did. When he was among the
Jews, he kept the Law with the Jews; when among the gentiles, he kept it
as they kept it, which he himself says in <460919>1 Corinthians 9:19-23: “For
though I was free from all men, I brought myself under bondage to all, that
I might gain the more. And to the Jews I became as a Jew, that I might
gain Jews; to them that are under the law, as under the law, not being
myself under the law, that I might gain them that are under the law; to
them that are without law, as without law, not being without law to God,
but under law to Christ, that I might gain them that are without law. To the
weak I became weak, that I might gain the weak: I am become all things to
all men, that I may by all means save some. And I do all things for the
gospel’s sake, that I may be a joint partaker thereof.”
 348
20. That the thieves and murderers, the false teachers and prophets, never
do, they accomplish nothing but to steal, strangle and destroy the sheep.
But Christ, the true and faithful shepherd, comes only that the sheep may
have life and be fully satisfied. This is enough on today’s Gospel for the
present. We will conclude and pray God for grace rightly to lay hold of it
and understand it.
 349

PENTECOST TUESDAY.
SECOND SERMON. <431001>JOHN 10:1-11.
This sermon is found only in edition c., the edition of the Church Postil by
Creuziger, edited in 1543.
German text: Erlangen Edition, 12:385; Walch Edition, 11, 1517, St. Louis
Walch, 11:1125.

CONTENTS:

THREE CLASSES OF PREACHERS.

* The substance of this Gospel 1.

I. THE FIRST CLASS OF PREACHERS — THIEVES AND MURDERERS.

1. How and why true preachers should warn their hearers against this
class of preachers 2ff.
2. The character of these preachers 3.
3. Why these preachers are called thieves 4.
4. Why it is said of these preachers that they came before Christ 5.
* To what extent we should keep the commandment of the pope and to
what extent it should be rejected 6.
5. That these preachers are always in the majority in the world 7.
6. Whether these preachers can truly mislead the sheep of Christ 7-8.
7. How these preachers are directly opposed to Christ and mislead
souls 9.

II. THE SECOND CLASS OF PREACHERS — PORTERS OF THE FOLD.

1. The character of these preachers 10.
 350
2. To what extent these preachers may also be called thieves and
murderers 11.
3. To what extent may these teachers be porters and servants of the
true Shepherd; this takes place:
a. When they protect the sheep against the strange shepherd 12-13.
b. When they open the door to the true Shepherd 14-16.

III. THE THIRD CLASS OF PREACHERS, IN WHOM ALONE CHRIST IS

FOUND.
1. How this class of preachers constantly administers their office in
Christendom 17.
2. How and why these preachers are called “the door” 18-20.
3. How these preachers call their sheep by name 21-23.
4. How these preachers lead their sheep out 24-26.
5. How the sheep follow these shepherds 27-28.
6. How these shepherds are known by their sheep 29.
* Why the world does not understand the preaching of the Gospel 30-
31.
* Two lessons a Christian should learn from this Gospel 32-34.
1. This Gospel lesson presents to us in a picture and parable that which is
elsewhere taught concerning Christ’s kingdom and the office of preaching
in the Church. The same topic, is continued in the Gospel of the good
shepherd immediately following our text. Both portions distinguish the
different kinds of teaching that claim to point to heaven; and from these
words we may correctly judge which are the true teachings of the Holy
Spirit. There are three distinct kinds of teaching here considered. Only one
of them can save the soul. The first is the teaching of those whom Christ
calls thieves and murderers; the second, that of the porter of the sheepfold;
the third, that of the true shepherd, to whom the porter opens and whom
he permits to enter. John says that the disciples did not rightly understand
this parable until Christ explained that he himself, and he alone, was the
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door of the sheepfold and that he was likewise the shepherd. We, too,
would not understand it if he had not shown us the interpretation.

I. THE FIRST CLASS OF PREACHERS — THIEVES

AND MURDERERS.

2. It is a fact that these three classes are always found in the Christian
Church. Herein is danger, and the need that the people be warned to be on
their guard and to protect themselves well against teachers who spread
heresy and destruction, and whose only object, wherever they appear
among the sheep, is to steal from them the true pasture of pure doctrine
and God’s Word, and to destroy their souls also. Therefore the apostles
diligently warned the Christians against such teachers. Paul, in <442029>Acts
20:29-30, prophesies to them saying: “I know that after my departing
grievous wolves shall enter in among you, not sparing the flock,” etc.
3. Such are they who would lord it over souls with doctrines formulated or
invented by their own wisdom, or who. with good intent, would dictate to
them about what they should do if they would be saved. As, for example,
did the Pharisees and scribes among the Jews; they thought themselves
saved by their own human doctrines and writings and the worship of good
works. And they in the papacy expect to be saved by that utter filth —
their own false and self-chosen works, worship and monkery; not to
mention their public idolatry and shameful lying nonsense — praying to
deceased saints, their indulgences, purgatory and the like. They indeed do
not wish to be regarded as thieves and murderers; they would be respected
in the world as worthy, invaluable, and safe teachers and preachers. But
when they are made manifest by the Word of Christ, it is discovered that
they awfully mislead and ruin the souls who follow them.
4. They are called thieves because they come stealthily sneaking, and with
smooth speech, as Paul says in <451618>Romans 16:18; and they come also with
imposing airs, and in true sheep’s clothing, especially advertising their
faithfulness and their love of souls. But these are the very marks by which,
as Christ teaches, they are to be known; they do not enter by the door, but
climb up some other way, or, as Christ himself explains, they come before
him and without him, not pointing and directing to him as the only
Shepherd and Savior.
 352
5. For the words “came before me” do not refer to those who preached
before Christ; nor only to those who undertake to preach without a call and
secretly sneak into the fold, who are certainly no better than thieves and
murderers. But the words refer in general to all those — yen to them who
have a true call and are regularly installed in office — who do not begin
with and adhere to the doctrine of faith in Christ as the chief article of
Christianity, but mislead the people, directing to their own holiness and
their own worship, which ignores faith in Christ. If it were not for this
error, such teachers would never harm with their doctrine; for all doctrines
concerning works would be harmless if they did not teach faith and trust in
works as being sufficient to merit the forgiveness of sins. But in no case is
to be tolerated the teaching that we are to place in them our confidence
and faith, for it should be centered alone in Christ; nor that we esteem them
to be a special service to God when they are without the Word of God.
6. We could also without wrong keep all the commandments of the pope
and of his councils if they be not in opposition to God’s Word — when
they refer only to outward order and the observance of certain times — the
use of certain clothing, meats, and the like; as in other things a person may
follow custom. Yes, such outward and immaterial things were without
harm if they did not claim that they are necessary to salvation or serve to
promote it. Just so the greater part of their priestcraft and monkery is mere
unprofitable, useless jugglery and simply child’s play, appropriate to a
Shrove-Tuesday carnival performance or to a puppet show. But that they
should command man to do such works at the peril of being lost, and say,
He who fails to do them shall fall under the wrath and displeasure of God
Almighty and of all the saints, and be condemned to hell — that is the
wolf-like and murderous voice of the true Antichrist in Christendom.
7. Now, these destructive thieves and murderers are the great multitude;
they are always in the majority in the world. And they cannot be different
since they are out of Christ. The world desires such wolf preaching, and is
not worthy of anything better since it will not hear nor respect Christ.
Hence it is that there are so few true Christians and faithful preachers,
always outnumbered by the members of the false church. Teachers and
pupils mislead one another; as Moses says, the drunkards draw the thirsty
after them and lead them to ruin. <052919>Deuteronomy 29:19. But Christ on the
other hand comforts the true Church with his counsel to his dear sheep to
guard against the false teachers and not to listen to, nor follow, them; as he
 353
says later, in plainer words: “My sheep hear my voice, but they hear not the
voice of strangers.”
8. True, the sheep may at first and for a time be deceived by the false
appearance and actions of thieves and robbers. Such has been the case
hitherto under the papacy when all the pulpits and churches were filled
with the false and only a few sheep heard the voice of Christ, the true
shepherd; as Christ declared in <402424>Matthew 24:24, saying, that they would
lead astray, if possible, even the elect. Yet, at last he shall help them to
hear the voice of the true shepherd and follow him. And many such have
been snatched out of the errors of papacy even on their death-beds, and
have laid hold of Christ and died in him.
9. Now, these are the first class of cursed teachers and preachers who
directly oppose Christ and only mislead and ruin souls. These he sharply
distinguishes from himself, and passes judgment, teaching that we are not
to hear them at all nor tolerate them, and that they who, themselves out of
Christ, point the people elsewhere, are only thieves and murderers.

II. THE SECOND CLASS OF PREACHERS —

PORTERS OF THE FOLD.

10. There are other preachers, who advocate God’s law and
commandments, not devised of themselves, but taken from the Scriptures.
Such were the teachers or scribes among the Jews, so far as they adhered
to Moses and the Scriptures; of whom Christ says: “The scribes and the
Pharisees sit on Moses’ seat; all things therefore whatsoever they bid you,
these do and observe.” <402303>Matthew 23:3.
11. These teachings in themselves do not oppose Christ, but they who
make use of them to teach the people to trust in themselves and in
salvation through the works of the Law, are thieves and murderers like the
others; for they also hinder and restrain the sheep from coming to Christ.
12. But if these preachers are to rightly serve, faithfully and helpfully, they
must not themselves climb into the sheepfold like the others, nor attempt to
be shepherds; they must be simply porters and servants of the true
shepherd, Christ, keeping the sheep in shelter and safety and not allowing
strangers to break in upon them, and preparing for and giving place to the
 354
shepherd, who himself leads them out to pasture and in. Further, their
office is appointed not to feed themselves, but to open to the shepherd;
then the sheep hear the shepherd himself and are fed by him.
13. Such among the Jewish people were Moses and the prophets, likewise
John the Baptist; and such are all who still preach the Law for repentance,
to point the people to Christ, who shall save them from sin and death. So,
then, such exercise both offices of the porter. They restrain strangers who
come as shepherds to draw the sheep after them, taking care that the sheep
be not misled by the delusion of a false confidence in their works, but learn
to know their sins and danger and be ready to heed their shepherd. Paul
speaks of the office of the Law, in <480323>Galatians 3:23-24, mentioning how it
was given that we might be kept in ward under it, and shut up unto the
future faith in Christ. “So,” he says, “the Law is become our tutor to bring
us unto Christ, that we might be just(fled by faith.” Where the Law is so
taught that man, threatened by the wrath and punishment of God, is
outwardly held under good discipline, and restrained from presumption and
carelessness, and is inwardly urged by fear and terror to feel his
helplessness and misery and to recognize his own inability — where the
Law is so taught, the fold is rightly closed and guarded, and the sheep
cannot run away into error and thus become a prey to wolves.
14. But this preaching and office of the porter is not enough for the sheep.
For if they should remain thus shut up, they would suffer and die from
hunger. Therefore another duty of the porter is to open the door to the true
shepherd, who himself comes and feeds the sheep. It is all for his sake —
the preaching and teaching in the Church; otherwise one would not dare be
a doorkeeper or preacher.
15. It is, however, opening the door to Christ when we thus teach the Law,
as we said. God requires us to keep these commandments at the peril of
our eternal condemnation. And though you have kept them as perfectly as
you can, you must know that you will neither be justified nor saved thereby
before God; for you can never fulfill them, as you are indebted to do. And
if you were to fulfill them, still you would not thereby merit that God
should give you mote than he has already given you, for which you are in
duty bound to obey him; as Christ says: “Even so ye also, when ye shall
have done the things that are commanded you, say, We are unprofitable
servants; we have done that which it was our duty to do.” <421710>Luke 17:10.
Therefore you must, after all this, have Christ, the Lord, for the true
 355
shepherd, who gives you his fullness and riches, and you must be fed,
pastured and saved by him.
16. Thus you rightly fulfill both offices, and correctly distinguish the
doctrine of works from the doctrine of faith — we are to keep the Law,
but not trust in it; for faith alone will keep us and comfort us with Christ’s
pasture. So, works rest upon the obligation of the Law, and faith upon
grace in Christ.

III. THE THIRD CLASS OF PREACHERS, IN

WHOM ALONE CHRIST IS FOUND.

17. Now, where the door is opened to the shepherd and he enters, the
sheep receive comfort and help; as Christ says at the lose of our Gospel
lesson: “I came that they may have life, and may have it abundantly.” For
as Christ rules, guides and leads them, feeds and keeps them, he works in
them through his Word and the power of the Holy Spirit, and they grow
daily, becoming richer in knowledge, stronger in faith. in consolation, in
patience, having victory in suffering and other trials, and of themselves
bear fruit, teaching, serving and helping others. And thus the office and
work of the shepherd, whose own the sheep are, go on continually, when
he himself receives the sheep and works his will in them, which he does by
his voice, that is, the external Word and preaching.
18. Therefore, Christ calls himself the door by which the sheep go in and
out. For, as he is the shepherd and also the sermon through which he
comes to us and by which he is made known, so faith in our hearts, by
which his power and work are experienced, is simply Christ dwelling and
working in us, making us in our life and work complete in him. So all
goodness goes forth from him and is received through faith in him; we are
pleasing to God only because of him, and are not dependent upon anything
else, neither have we comfort from any other source.
19. With the same figure in which Christ speaks of his of-rice, which he
administers through the Word, he speaks also of his sheep, telling how they
are to conduct themselves in his kingdom — when the door is opened to
him, they at once hear his voice and learn to know it. It is truly a
comforting, cheering voice, whereby they are released from terror and fear
and brought into liberty, where they can look to God in Christ for grace
 356
and all comfort. And where they once recognize this shepherd, they
confidently hold to him alone and do not listen to the doctrine of any other.
For they have, as the nature of sheep is, very keen ears, that respond to a
very soft voice, and are very docile, recognizing and distinguishing the
voice of their shepherd from all others who pose as shepherds. For now the
experience of their own consciences and the witness of the Holy Spirit in
their hearts testifies that no other doctrine or word can console the heart
nor bring man rightly to trust in God and call upon him, except the voice of
this shepherd, Christ. Therefore they reflect upon it without any doubting
or wavering whatever. They do not gaze in wonder at what others teach or
do, at what the world likes or the councils decree; if there were not a single
person upon earth to agree with them, they would still be assured that they
hear the voice of their true shepherd.
20. Yes, and they are of admirable intelligence; if they were, without fear
or danger, given the choice, each pious soul would rather follow his
conscience and plant himself upon Christ and his grace than upon his own
works, even if he had an abundance of the latter. For of his works he is
doubtful. Yea, he knows that they cannot stand before God’s judgment; as
David and all the saints say: “Lord, enter not into judgment with thy
servant; for in thy sight no man living is righteous.” <19E302>Psalm
143:2. But he knows that grace is assured to him; for it is God’s Word and
truth.
21. What mean Christ’s further words: “And he calleth his own sheep by
name and leadeth them out”? All hear the harmonious voice of Christ —
the preaching of the Gospel: faith, baptism, hope and salvation they all
have in common and in equal measure. The grace that Magdalene has is the
same as that of the Virgin Mary, and that of Peter the same as the dying
thief experienced.
22. But there is a difference when he begins to call by special names those
who are in the same grace; as a shepherd has special marks for each sheep
and calls one “Brownie,” another “Blackie,” or such names as he will.
Likewise Christ produces special works in each individual when he
comforts, admonishes, and helps him in his needs and cares, through his
Word. Also he distributes to men his gifts: to one a stronger faith than to
another, or more understanding; gifts to teach and explain the Scriptures,
to preach, to rule. Again, he uses an individual for a special work, to
accomplish more and greater things than another; he visits one with much
 357
suffering and another with little; he extended the Gospel farther through
Paul than through the other apostles; he called Peter and led him to suffer
in a different way than he did John.
23. Paul, in <461204>1 Corinthians 12:4-6, says: “There are diversities of gifts,
but the same Spirit,” etc. As in the same house there are many kinds of
work, many occupations, but all the workers are members of the same
fami1y, having the same kind of food; and as there are many members in
the same body and each has its special work and use, and yet all are of the
same body and the same in health, deriving a common pleasure from the
food and nourishment: so in Christ’s kingdom there are many kinds of
gifts, of works and sufferings, distributed to each according to his capacity
and calling; but all are sheep of the same kind, sharing all his blessings, and
one is as dear to him as another. He says further:
“He leadeth them out. When he has put forth all his own,
he goeth before them” etc.
24. This leading them out is, as I said, Christian liberty. They are now free;
no longer penned up and captive under anxious constraint and fear of the
Law and of divine judgment, but happily pastured and nourished in Christ’s
sweet kingdom of grace. Of this liberty St. Paul says: “Ye are not under
law, but under grace.” <450614>Romans 6:14. Again he says: “Now that faith is
come, we are no longer under a tutor.” <480325>Galatians 3:25.
25. This liberty does not mean that the sheep may now without a fold and
without a keeper run from their shepherd unrestrained into error; or that
Christians can do whatever the flesh lusteth for. But it means that, now
free from terror and fear of wolves, thieves and murderers, they may live
with their dear shepherd, in love and pleasure following where he leads and
guides; because they know that he so defends and lovingly oversees them
that the Law dare no more accuse and condemn them, even though they
are weak as to the flesh and have not perfectly fulfilled the Law.
26. For here the Lord, God’s Son, is the shepherd, who takes the sheep
under his grace, his shelter and protection; and he who will accuse or
condemn the sheep, must first accuse or condemn the Lord himself. Paul
gloriously and defiantly says in <450801>Romans 8:1: “There is therefore now no
condemnation to them that are in Christ Jesus,” etc.; likewise in verses 33
and 34: “Who shall lay anything to the charge of God’s elect? It is God
that justifieth; who is he that condemneth? It is Christ Jesus that died, yea
 358
rather, that was raised from the dead, who is at the right hand of God, who
also maketh intercession for us.” This is, I say, freedom of conscience —
freedom from the condemnation of the Law. Now that we are in Christ, the
Law has no claim on us, for the material, bodily life has no place here. It
has its own external government and law, unrelated to spiritual life in the
kingdom of Christ.
“When he hath put forth all his own, he goeth before them,
and the sheep follow him.”
27. That is the Christians’ life under their shepherd. Christ ever rules, leads
and guides them. They remain with him in the liberty of faith, wherein they
walk, following his example in obedience and good works, of which
example Peter says: Christ has “left you an example, that ye should follow
his steps.” <600221>1 Peter 2:21. And Christ himself says in <431315>John 13:15: “I
have given you an example, that ye also should do as I have done to you.”
Christ’s kingdom, as I said, was not instituted that we might indulge the
lusts of our flesh; but that we, released from the captivity of the Law,
under which we could not in sincerity do anything good, follow Christ
forward cheerfully and with a good conscience in our lives and works. And
each responds as Christ calls him, a special instrument for Christ’s use.
28. To follow the advancing Christ means that our whole lives and all our
works be in the faith of Christ — a constant exercise of faith, wherein we
recognize and are assured that because of this dear shepherd we have favor
with God. Thus our works and lives, weak and imperfect in obedience as
they are, are also under the wings of the mother hen, and are pleasing to
God because of the shepherd. In this confidence we now begin to be
obedient, to call upon him in our temptations and needs, to confess his
Word and serve our neighbors. And thus, both in the inner and the outer
life — which Christ here calls “going out and in” — we are to find
pasture; that is, comfort, strength, help, the increase of faith, and
everything good. To this end a Christian constantly needs the Word of
Christ as his daily bread; he needs to learn from it and to exercise himself in
it. Therefore, Christ says again, in concluding his words on the sheep that
follow him:
“For they know his voice.. And a stranger will they not follow, but will flee
from him; for they know not the voice of strangers.”
 359
29. That means, they know now how to keenly distinguish doctrine, faith
and life; for they have the standard of the Word, which teaches them to
cling alone to this shepherd, and thus be enabled to rightly judge everything
offered to them and shun and condemn that which directs and leads them
otherwise. Therefore, under this shepherd they abide indeed safe,
undeceived and rightly led; they are excellent, intelligent, well sheltered,
contented, secure and blessed sheep.
30. Notice that this parable pictures so beautifully to us Christ and his
sheep that we see the inner life of his kingdom and the treasure we have
from him. And it finely symbolizes how we should teach the Law and faith
and works in the Church. But the Pharisees and their blind leaders and the
false saints understand naught of this; as John here says:
“But they understand not what things they were which
he spoke unto them.”
31. Yes, although Christ even interprets and illustrates these things in plain
words, yet his hearers do not understand them. They consider and estimate
his words from the low plane of their own reason, which learns nothing
beyond the doctrine of the law of works, and seeks the fulfillment of the
same by its own strength; as Paul, in <451003>Romans 10:3, says of them: They
seek to establish their own righteousness, and do not subject themselves to
the righteousness that avails before God. Hence, when they hear the
doctrine of our salvation, how our lives must be hid in Christ alone and
nothing avails without him, they begin to blaspheme; as they say of him at
the end of this sermon in verse 20: “He hath a demon, and is mad; why
hear ye him?” So in our day they revile the doctrine of faith as heresy, and
say that we forbid good works; but thereby they candidly reveal their own
blindness — they do not understand what Christ, faith and good works are.
32. We, however, who have — God be praised! — the true knowledge,
should learn from this Gospel two things: First, that nothing should be
taught in Christendom except that which pertains to this one shepherd,
Christ — and every individual should guard against all that does not point
to him for enlightenment of the conscience and for strengthening the hope
of salvation; or that is not enjoined and commanded as necessary to keep.
Therefore, Christ calls himself the door, through whom alone we must go
out and in; and true doctrine and faith, and life proceed only from him, lead
to him and are found in him.
 360
33. The second truth is that all Christians have the power and right to pass
judgment upon any doctrine, and to turn from false preachers and bishops,
refusing obedience to them. For you hear in this Gospel that Christ says of
his sheep: “My sheep hear my voice, and a stranger they will not follow,
but will flee from him, for they know not the voice of the stranger.” The
reason Christians can rightly judge is because they apply the standard — as
I mentioned — from this Word of Christ, that all who fail to teach Christ
are thieves and murderers. These words have already passed the judgment
and further knowledge than that of Christ is unnecessary. Christians, then,
are in duty bound to follow this judgment, fleeing and avoiding all it
contains, it matters not who, how wise or how many they are.
34. Here are deposed from their office and power those who wish to rule in
the Church and yet do not teach Christ’s Words but their own commands,
and who require the people to obey them as bishops occupying the
appointed seats of authority in the Church. So it is the duty of Christ’s
sheep to follow Christ’s judgment, holding such teachers as dethroned,
condemned and excommunicated from the Church of Christ, and fleeing
from them as accursed. And they who wish to remain godly, and Christ’s
true sheep, should never yield this power and fight of judgment, nor permit
themselves to indorse, accept or follow what others may decree, contrary
to its teaching, be they pope, bishop or councils.
 361

PENTECOST WEDNESDAY.
This sermon is not found in the edition of the Church Postil edited by
Creuziger, and in some of Rodt’s editions it is found in the festival part of
the Church Postil of 1528.
German text: Erlangen Edition, 12:397; Walch Edition, 11:1533; St. Louis
Walch, 11:1137.
Text: <430644>John 6:44-51: No man can come to me, except the Father
that sent me draw him: and I will raise him up in the last day. It is
written in the prophets, And they shall all be taught of God. Every
one that hath heard from the Father, and hath learned, cometh
unto me. Not that any man hath seen the Father, save he that is
from God, he hath seen the Father. Verily, verily, I say unto you,
He that believeth hath eternal life. Your fathers ate the manna in
the wilderness. and they died. This is the bread which cometh down
out of heaven, that a man may eat thereof, and not die. I am the
living bread which came down out of heaven: if any man eat of
this bread, he shall live forever: yea and the bread which I give is
my flesh, for the life of the world.

CONTENTS:

ON FAITH AND COMING TO CHRIST,

AND THE TRUE BREAD OF HEAVEN.

I. ON FAITH AND COMING TO CHRIST.

1. This faith and coming only saves 1-2.
2. Where this faith and coming are not, condemnation follows 2-3.
3. This faith and coming are wrought not by our own power, but by the
power of God 3-4ff.
* The great power of God’s Word 4.
4. The nature and character of this faith and coming 5-6ff.
 362
* Of the knowledge of God and Christ 7-8.
5. The means by which this faith and coming is effected 8-10.
6. The glorious fruit of this faith and coming lift.

II. OF THE BREAD FROM HEAVEN.

1. What we are to understand by this bread from heaven 12.
2. The glorious power and working of this heavenly bread 12-13.
3. An objection raised by this bread from heaven and its answer 14.
4. In what way one should partake of this bread 12-15.
5. Whether this bread from heaven refers to the Lord’s Supper 16.
6. How the great grace and lovingkindness of Jesus is illustrated by this
bread from heaven 17.
7. Whoever partakes of this heavenly bread has fulfilled the will of God
18.
8. That the whole New Testament treats of this heavenly bread 19.
9. By what can we tell if one is or is not a partaker of this heavenly
bread 20-21.

SUMMARY OF THIS GOSPEL:

1. No one will know Christ unless the Father draw him, that is, unless the
Father teaches him inwardly in his heart. Therefore Christ says to Peter in
<401617>
Matthew 16:17: “Flesh and blood hath not revealed it unto thee, but my
Father who is in heaven.”
2. Christ is the tree of life, of which Adam was forbidden to eat, Christ is
the wisdom of God that is better than rubies; and all the things that may be
desired are not to be compared to it, as Solomon says in <200811>Proverbs 8:11.
3. The old bread from heaven, that is, the righteousness of the Law does
not justify; but Christ makes alive forever when one believes on him.
 363

I. ON FAITH, AND COMING TO CHRIST.

1. This Gospel text teaches exclusively of the Christian faith, and awakens
that faith in us; just as John, throughout his whole Gospel, simply instructs
us how to trust in Christ the Lord. This faith alone, when based upon the
sure promises of God, must save us; as our text clearly explains. And in the
light of it all, they must become fools who have taught us other ways to
become godly. All that human ingenuity can devise, be it as holy and as
luminous as it may, must tumble to the ground if man be saved in God’s
way — in a way different from that which man himself plans. Man may
forever do as he will, he can never enter heaven unless God takes the first
step with his Word, which offers him divine grace and enlightens his heart
so as to get upon the right way.
2. This right way, however, is the Lord Jesus Christ. Whoever desires to
seek another way, as the great multitudes venture to do by means of their
own works, has already missed the right way; for Paul says to the
Galatians: “If righteousness is through the Law,” that is, through the works
of the Law, “then Christ died for naught.” <480221>Galatians 2:21. Therefore I
say man must fall upon this Gospel and be broken to pieces and in deep
consciousness lie prostrate, like a man that is powerless, unable to move
hand or foot. He must only lie motionless and cry: Almighty God, merciful
Father, now help me! I cannot help myself. Christ, my Lord, do help now,
for with only my own effort all is lost! Thus, in the light of this
cornerstone, which is Christ, everyone becomes as nothing; as Christ says
of himself in <422017>Luke 20:17-18, when he asks the Pharisees and scribes:
“What then is this that is written. The stone which the builders rejected, the
same was made the head of the corner? Every one that falleth on that stone
shall be broken to pieces; but on whomsoever it shall fall, it will scatter him
as dust.” <19B822>Psalm 118:22. Therefore, we must either fall upon this
stone, Christ, in all our inability and helplessness, rejecting our own merits,
and be broken to pieces, or he will forever crush us by his severe sentence
and judgment. It is better that we fall upon him than that he should fall
upon us. For this reason the Lord says in this Gospel:
“No man can come to me, except the Father that sent me draw him: and I will
raise him up in the last day.”
3. He must surely perish whom the Father does not draw. Thus it is
decreed, that whoever does not come to this Son must be condemned
 364
forever. The Son is given to us only to the end that he may save us; besides
him, nothing saves us, either in heaven or on earth. If he does not help us,
then nothing will. On this Peter says in the Acts of the Apostles (<440411>Acts
4:11-12): “He is the stone which was set at naught of you the builders,
which was made the head of the corner. And in none other is there
salvation; neither is there any other name under heaven, that is given
among men, wherein we must be saved.” Where, in the light of this, are
our theologians and professors who taught us that we become pious
through our many good works? Here the great master Aristotle is put to
shame, who proclaimed that reason strives for the best and always follows
after the good. Christ says to this: No; if the Father comes not first and
draws men, they must forever perish.
4. Here all men must confess their incapacity and inability to do the good.
Should one imagine he is able to do anything good of his own strength, he
does no less than make Christ the Lord a liar; he would rudely and
defiantly come to the Father and in all rashness ascend to heaven.
Therefore, where the pure and plain Word of God goes, it breaks into
pieces everything that is exalted of man, it makes valleys of all their
mountains, and all their hills it makes low, as the prophet Isaiah (40:4)
says. Every heart that hears this Word must lose faith in itself, else it will
not be able to come to Christ. God’s works do nothing but destroy and
make alive, condemn and minister salvation. Hannah, the mother of
Samuel, sings of the Lord: “Jehovah killeth, and maketh alive; he bringeth
down to the grave and bringeth up.” <090206>1 Samuel 2:6.
5. Hence, a person who is thus smitten in his heart, by God, to confess that
he is one who, on account of his sins, must be condemned, is like the
righteous man whom with the first words of this Gospel God wounds, and
because of that wound fixes upon him the band or cord of his divine grace,
by which he draws him, so that he must seek help and counsel for his soul.
Before he could not obtain any help or counsel from God, nor did he ever
desire it; but now he finds the first comfort and promise of God, which
<421110>
Luke 11:10 records thus: “For every one that asketh receiveth; and he
that seeketh findeth; and to him that knocketh it shall be opened.” From
such promises will he ever continue to gain courage as long as he lives, and
will ever win greater and greater confidence in God. Just as soon as he
hears that grace is the work of God alone, he will desire it of God as from
the hand of his gracious Father, who wishes to draw him. Now, if he is
drawn by God to Christ, he will certainly experience what the Lord here
 365
says: “He will raise him up in the last day.” For he has laid hold upon the
Word of God and trusts God. In this he has a sure sign that he is one
whom God has drawn, as John says in his First Epistle (<620510>1 John 5:10):
“He that believeth on the Son of God hath the witness in him.”
6. Hence, it must necessarily follow that he is taught of God, and that he
knows now in truth that the meaning of God is nothing more than Helper,
Comforter, Savior, as we say of those who rescue us from danger: Thou
wast today my God. From this it is now clear that God will be to us
nothing less than a Savior, a helper, and a giver of all blessedness, who
neither demands nor desires anything from us. He only gives, he only offers
to us; as he says to Israel in <198110>Psalm 81:10: “I am Jehovah thy God, who
brought thee up out of the land of Egypt: open thy mouth wide, and I will
fill it.” Who would not be kindly disposed to such a God, who approaches
us so lovingly and graciously, and offers us his favor and blessings if we
only acknowledge him as God and are willing to be taught of him? They
cannot escape the severe, eternal judgment of God who ignore such grace,
as the Epistle to the Hebrews (<581028>Hebrews 10:28-29) says: “A man that
hath set at naught Moses’ law dieth without compassion: of how much
sorer punishment, think ye, shall he be judged worthy, who hath trodden
under foot the Son of God, and hath counted the blood of the covenant
wherewith he was sanctified an unholy thing.”
7. Oh, how diligent and earnest St. Paul is in all his Epistles that we may
always grasp the knowledge of God aright! How often he expresses the
wish for growth in the knowledge of God! As if he would say: If you only
knew and understood what God is, then you would be already saved, then
you would gain love for him and do only those things well pleasing to him.
Thus he says to the Colossians (<510109>Colossians 1:9-12): “For this cause we
also, since the day we heard it, do not cease to pray and make request for
you, that ye may be filled with the knowledge of his will in all spiritual
wisdom and understanding, to walk worthily of the Lord unto all pleasing,
bearing fruit in every good work, and increasing in knowledge of God;
strengthened with all power, according to the might of his glory, unto all
patience and longsuffering with joy; giving thanks unto the Father, who
made us meet to be partakers of the inheritance of the saints in light.” And
in <19B934>Psalm 119:34 David says: “Give me understanding, and I shall
keep thy Law; yea, I shall observe it with my whole heart.”
 366
8. Thus you learn from the first utterance in today’s Gospel that this
knowledge must come from God the Father; he must lay the first stone of
the foundation in us, else we will never do anything. But this is
accomplished in the following way: God sends us preachers, whom he has
taught, to preach to us his will. First he instructs us that our entire lives and
characters, however beautiful and holy they may be, are before him as
nothing, yea, are as abomination, and displeasing; this is called a preaching
of the Law. Then he offers us grace; that is, he tells us that he will not
utterly condemn and reject us, but will receive us in his beloved Son, and
not merely receive us, but make us heirs of his kingdom, lords over all that
is in heaven and upon earth. This is called preaching grace or preaching the
Gospel. But God is the origin of all; he first awakens preachers and
constrains them to preach. This is the meaning of St. Paul’s words when he
says to the Romans: “So belief cometh of hearing, and hearing by the Word
of Christ.” <451017>Romans 10:17. This truth the words of the Lord in today’s
Gospel also declares, when Christ says:
“It is written in the prophets, And they shall all be taught of God.
Every one that hath heard from the Father, and hath learned,
cometh unto me. Not that any man hath seen the Father, save he
that is from God, he hath seen the Father.”
9. Now, under the first preaching, the preaching of the Law, namely, that
we with all our works are condemned, man is restless and fearful before
God, and knows not what to do with his life and deeds. He suffers from an
accusing and timid conscience, and. if relief from some source were not to
come quickly he would have to despair forever. Therefore, we must not
long delay with the other preaching; we must preach the Gospel to him and
lead him to Christ as the one whom the Father has given to us to be our
mediator, that we should be saved solely through him, out of pure grace
and mercy, without any works or merit on our part. The heart rejoices at
this word and runs to such grace as a thirsty deer to the water. This
longing David keenly experiences when he says in <194201>Psalm 42:1-2: “As
the hart panteth after the water brooks, so panteth my soul after thee, O
God, my soul thirsteth for God, for the living God.”
10. Now, when one comes to Christ, that is, to his Gospel, he hears the
personal voice of Christ the Lord, which confirms the knowledge God
taught him, namely, that God is nothing but a very gracious Savior, who
 367
wants to be gracious and merciful to all who call upon him. Therefore, the
Lord adds:
“Verily verily, I say unto you, He that believeth hath eternal life. I
am the bread of life. Your lathers ate the manna in the wilderness,
and they died. This is the bread that cometh down out of heaven,
that a man may eat thereof, and not die. I am the living bread that
came down out of heaven: if any man eat of this bread, he shall live
forever: yea and the bread which I will give is my flesh, for the life
of the world.”
11. In these words the soul finds a well prepared table, at which it satisfies
all hunger; for it knows for a certainty that he who speaks these words
cannot lie. Therefore the soul falls upon the Word, clings to it, trusts in it,
and also builds its dwelling-place in the strength of this well-prepared table.
This is the feast for which the heavenly Father slayed his oxen and fatlings
and invited us all to it.

II. THE BREAD OF HEAVEN.

12. The living bread, of which the Lord here speaks, is Christ himself, of
whom we partake. If in our hearts we lay hold of only a morsel of this
bread, we shall have forever enough and can never be separated from God.
The partaking of this bread is nothing but faith in Christ our Lord, that he
is, as Paul says in <460130>1 Corinthians 1:30, “made unto us wisdom from God,
and righteousness and sanctification, and redemption.” He who eats of this
food lives forever. Therefore, the Lord says, immediately following this
Gospel lesson, where the Jews strove among themselves about this
discourse of his: “Verily, verily, I say unto you, Except ye eat the flesh of
the Son of man and drink his blood, ye have not life in yourselves. He that
eateth my flesh and drinketh my blood hath eternal life; and I will raise him
up at the last day.”
13. The bread from heaven the fathers ate in the wilderness, as Christ says
here, was powerless to keep them from dying; but this bread makes
immortal. If we believe on Christ, death cannot harm us; yea, it is no longer
death. The Lord utters the same truth in another passage when he says to
the Jews: “Verily, verily, I say unto you, If a man keep my Word, he shall
 368
never see death.” <430851>John 8:51. Here he speaks definitely of the Word of
faith, and of the Gospel.
14. But one may say, as did the Jews, who took offense at these words of
the Lord: The saints, nevertheless, died, and Abraham and the prophets
likewise died. We reply to this: The death of Christians is only a sleep, as
the Scriptures everywhere call it. A Christian neither tastes nor sees death;
that is, he is never conscious of any death; for this Savior, Christ Jesus, in
whom he believes, has destroyed death so that he no longer needs to taste
it and pay its penalty. Death is to the Christians only a transition of life,
yea, a door to life: as Christ says in <430524>John 5:24: “Verily, verily,! say unto
you, He that heareth my Word, and believeth him that sent me, hath eternal
life, and cometh not into judgment, but hath passed out of death into life.”
15. Therefore, a Christian life is a life of bliss and joy. Christ’s yoke is easy
and sweet; the reason it seems to us galling and heavy is that the Father has
not yet drawn us, and so we have no pleasure in it, neither does this Gospel
lesson minister comfort to us. If we, however, rightly appropriated the
words of Christ, they would be of much greater comfort to us. By faith we
partake of this bread that has come down from heaven, Christ the Lord,
when we believe on him as our Savior and Redeemer.
16. In this light I now remind you that these words are not to be
misconstrued and made to refer to the Sacrament of the Altar; whoever so
interprets them does violence to this Gospel text. There is not a letter in it
that refers to the Lord’s Supper. Why should Christ here have in mind that
Sacrament when it was not yet instituted? The whole chapter from which
this Gospel is taken speaks of nothing but the spiritual food, namely, faith.
When the people followed the Lord merely hoping again to eat and drink,
as the Lord himself charges them with doing, he took the figure from the
temporal food they sought, and speaks throughout the entire chapter of a
spiritual food. He says: “The words that I have spoken unto you are spirit,
and are life.” Thereby he shows that he feeds them with the object of
inducing them to believe on him, and that as they partook of the temporal
food, so should they also partake of the spiritual. On this subject we will
say more at some other time.
17. Now let us here notice that the Lord approaches us so lovingly and
graciously, and offers us himself — his blood and flesh — in such gentle
words that it should in all reason move the heart to believe on him; to
believe that this bread, his flesh and blood, born of the Virgin Mary, was
 369
given because he had to pay the penalty of death and suffer in our stead the
torments of hell, and, besides, to suffer the guilt of sins he never
committed, as if they were his own. This he did willingly and received us as
brethren and sisters. If we believe this we do the will of the heavenly
Father, which is nothing else than that we believe on the Son. Christ says,
just before our text: “This is the will of my Father, that every one that
beholdeth the Son, and believeth on him, should have eternal life; and I will
raise him up at the last day.” <430640>John 6:40.
18. It is now evident that whoever has faith in this bread of heaven — in
Christ, in this flesh and blood, of which he here ,speaks that it is given to
him and that it is his — he also accepts it as his own, and has already done
the will of God and eaten of this heavenly manna; as Augustine says: What
do you prepare for your mouth? Only believe, and you have already eaten.
19. The whole New Testament treats of this spiritual supper, and especially
does John here. The Sacrament of the Altar is a testament and confirmation
of this true supper, with which we should strengthen our faith and be
assured that this body and this blood, which we receive in the Sacrament,
has rescued us from sin and death, the devil, hell and all misery.
Concerning this I have spoken and written more on other occasions.
20. What is the proof by which one may know that this heavenly bread is
his and that he is invited to such a spiritual supper? He needs only to look
at his own heart. If he finds it so disposed that it is softened and cheered by
God’s promises and is firm in the conviction that it may appropriate this
bread of life, then he may be assured that he is one of the invited; for as
one believes, even so is it done unto him. From that moment on, he loves
his neighbor and helps him as his brother; he rescues him, gives to him,
loans to him and does nothing for him but that which he would desire his
neighbor to do for himself. All this is attributable to the fact that Christ’s
kindness to him has leavened his heart with sweetness and love, so that he
has pleasure and joy in serving his neighbor; yea, he is even in misery if he
has no one to whom to show kindness. Besides all this, he is gently and
humbly disposed toward everybody; he does not highly esteem the
transient pomps of the world; he accepts everyone as he is, speaks evil of
no one, interprets all things for the best where he sees things are not going
right. When his neighbors are lacking in faith, in love, in life, then he prays
for them, and he is heartily sorry when anyone gives offense to God or to
his neighbor. To sum up all, with him the root and sap are good, for he is
 370
grafted into a rich and fruitful vine. in Christ; therefore, such fruits must
come forth.
21. But if one has not faith and is not taught of God — if he never eats of
this bread from heaven — he surely never brings forth these fruits. For
where such fruits are not produced, there is certainly no true faith. St.
Peter teaches us in <610110>2 Peter 1:10 that we should make our calling unto
salvation sure by good works; there he is really speaking of the works of
love, of serving one’s neighbor and treating him as one’s own flesh and
blood. This is sufficient on this Gospel. Let us pray for God’s grace.
 371

SUNDAY AFTER PENTECOST,

OR TRINITY SUNDAY.
This sermon, which is not found in edition c., appeared in two pamphlet
editions in 1522 and 1523. The title of the first was, “A sermon of Dr.
Martin Luther, Preached on the Day of the Holy Trinity on the Gospel,
John 3. Wittenberg (1522).”
German text: Erlangen Edition, 12:407; Walch Edition, 11:1547; St. Louis
Walch, 11:1146.
Text: <430301>John 3:1-15: Now there was a man of the Pharisees,
named Nicodemus, a ruler of the Jews: the same came unto him by
night, and said to him, Rabbi, we know that thou art a teacher
come from God; for no one can do these signs that thou doest,
except God be with him. Jesus answered and said unto him, Verily,
verily, I say unto thee, Except one be born anew, he cannot see the
kingdom of God. Nicodemus saith unto him, How can a man be
born when he is old? can he enter a second time into his mother’s
womb, and be born? Jesus answered, Verily, verily, I say unto
thee, Except one b, born of water and the Spirit, he cannot enter
into the kingdom of God. That which is born of the flesh is flesh;
and that which is born of the Spirit is spirit. Marvel not that I said
unto thee, Ye must be born anew. The wind bloweth where it will,
and thou hearest the voice thereof, but knowest not whence it
cometh, and whither it goeth: so is every one that is born of the
Spirit. Nicodemus answered and said unto him, How can these
things be? Jesus answered and said unto him, Art thou the teacher
of Israel, and understandest not these things? Verily, verily, I say
unto thee, We speak that which we know, and bear witness of that
which we have seen; and ye receive not our witness. If I told you
earthly things and ye believe not, how shayy ye believe if I tell you
heavenly things? And no one hath ascended into heaven, but he
that descended out of heaven, even the Son of man, who is in
heaven. And as Moses lifted up the serpent in the wilderness, even
so must the Son of man be lifted up; that whosoever believeth may
in him have eternal life.
 372

CONTENTS:

PART I. OF THE HOLY TRINITY.

I. WHETHER THE WORD “TRINITY” IS FOUND IN THE NEW TESTAMENT 1.

II. WHAT IS TO BE UNDERSTOOD BY THE WORD TRINITY 2.
III. THE HOLY TRINITY IS AN ARTICLE OF FAITH THAT IS FOUNDED UPON
THE HOLY SCRIPTURES 2.

IV. HOW THE HOLY TRINITY IS PROVED.

A. From Passages of Scripture which set forth Christ’s divinity, as:
1. Passages in which Christ is set forth as Creator 3.
2. Passages in which Christ is represented as sitting at the right hand of
God 4.
3. Passages where the same honor is given to Christ as to the Father 5.
4. Passages representing Christ as the almighty king 6-7.
* How man obtains the knowledge of the divinity of Christ 8.
B. From Passages that Ascribe Divinity to the Holy Spirit.
1. The first passage 9.
2. The second passage 10.
3. The third passage 11.

V. HOW WE MUST HOLD TO THE SCRIPTURES IN THE DOCTRINE OF THE

HOLY TRINITY 12.

SUMMARY OF THIS GOSPEL:

Here we have a masterly, excellent and valuable example of the wisdom of

human reason and the foolishness of Christ, that is, of the righteousness of
the spirit.
 373
1. A wise and moral man is here punished because he knew nothing of the
things of God, who least expected that he would be convicted by them.
2. Nicodemus imagined the righteousness of the Law to be something; but
Christ teaches that the new birth, that is, the crucifixion of the flesh, is right
and true righteousness.
Human wisdom can not understand the righteousness of God, but
considers it to be foolishness.
4. By the passage, “That which is born of the flesh,” all our affairs and we
ourselves are condemned and overthrown, regardless of how holy and
great they are.
5. Honest and spiritual characters are concealed and are not recognized by
the flesh. What have we then to do with the outward pomp that still holds
the church together?
6. “No one hath ascended into heaven, but he that descended out of
heaven, even the Son of man, who is in heaven.” From this it is clear that
you will never ascend into heaven by means of your free will or your own
power, but alone in him and through him who alone ascended into heaven,
that is, through Jesus Christ, our Savior.

I. THE HOLY TRINITY.

1. Today we celebrate the festival of the Holy Trinity, to which we must

briefly allude, so that we may not celebrate it in vain. It is indeed true that
the name “Trinity” is nowhere to be found in the Holy Scriptures, but has
been conceived and invented by man. For this reason it sounds somewhat
cold and we had better speak of “God” than of the “Trinity.”
2. This word signifies that there are three persons in God. It is a heavenly
mystery which the world cannot understand. I have often told you that this,
as well as every other article of faith, must not be based upon reason or
comparisons, but must be understood and established by means of passages
from the Scriptures, for God has the only perfect knowledge and knows
how to speak concerning himself.
3. The great universities have invented manifold distinctions, dreams and
fictions by means of which they would explain the Holy Trinity, and have
 374
made fools of themselves. We shall therefore quote only passages from the
Scriptures in order to determine and establish the divinity of Christ. In the
first place, we quote from the New Testament, where we find many proof
texts; for instance, <430101>John 1:1-3: “In the beginning was the Word, 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.” Now if he is not made, but is himself the Maker, he must indeed be
God. John also says afterwards: “And the Word became flesh.”
4. Again, we quote from the Old Testament, where David says, in
<19B001>Psalm 110:1: “Jehovah saith unto my lord, Sit thou at my right
hand,” that is, sit upon the royal throne and be a lord and king over all
creatures, all which must be subject to thee — “until I make thine enemies
thy footstool.” In <190804>Psalm 8:4-8, we read: “What is man, that thou art
mindful of him? and the son of man, that thou visitest him? For thou hast
made him but little lower than God, and crownest him with glory and
honor. Thou makest him to have dominion over the works of thy hands;
thou hast put all things under his feet: all sheep and oxen, yea, and the
beasts of the field, the birds of the heavens, and the fish of the sea,
whatsoever passeth through the paths of the seas.” That means: Thou hast
made him Lord of the whole world. Paul explains this passage, in
<490120>
Ephesians 1:20 and <510209>Colossians 2:9-10, in a masterly way. Now, if
God has set him at his right hand and made him lord of all in heaven and on
earth, he must indeed be God; for it would not be fitting that he should set
him at his right hand and give him as much power over all creatures as he
himself possesses, if he were not God. God will not give his glory to
another, as he says in <234811>Isaiah 48:11. Thus, we have here two persons, the
Father, and the Son to whom the Father has given all that is subject to him.
To “sit at the right hand of God” means to be over all God’s creatures; he
must therefore be God to whom is given all this.
5. God has also commanded us not to worship strange gods. Now, we read
in John that, according to the will of God, we should honor the Son even
as we honor the Father. These are the words of <430519>John 5:19-23, where
Christ says to the Jews: “Verily, Verily, I say unto you, The Son can do
nothing of himself, but what he seeth the Father doing: for what things
soever he doeth, these the Son also doeth in like manner. For the Father
loveth the Son, and showeth him all things that himself doeth: and greater
works than these will he show him, that ye may marvel. For as the Father
raiseth the dead and giveth them life, even so the Son also giveth life to
 375
whom he will. For neither doth the Father judge any man, but he hath given
all judgment unto the Son; that all may honor the Son, even as they honor
the Father. He that honoreth not the Son honoreth not the Father that sent
him.” These are, to my mind, truly clear and distinct words concerning the
divinity of Christ. Now, as God commands that we should have only one
God, and should not render to any other creature the glory which belongs
to God and is due him, and yet he gives this glory to Christ, Christ must
indeed be God.
6. Paul says in <450102>Romans 1:2-4: “The Gospel he promised afore through
his prophets in the Holy Scriptures, concerning his Son, who was born of
the seed of David according to the flesh, who was declared to be the Son
of God with power, according to the spirit of holiness, by the resurrection
from the dead; even Jesus Christ our Lord.” Therefore, according to the
flesh he began to exist, but according to the spirit he existed from eternity,
although it was not clearly understood before; as it was not necessary that
we should make a God of him, but only that we should declare and
understand that he is the Son of God. This is the work of the Holy Spirit,
as Christ himself says in <431613>John 16:13: “Howbeit when he, the Spirit of
truth, is come, he shall guide you into all the truth.” And elsewhere the
Evangelist writes, <431701>John 17:1-5: “These things spoke Jesus; and lifting
up his eyes to heaven, he said, Father, the hour is come; glorify thy Son,
that the Son may glorify thee: even as thou gavest him authority over all
flesh, that to all whom thou hast given him, he should give eternal life. And
this is life eternal, that they should know thee the only true God, and him
whom thou didst send, even Jesus Christ. I glorified thee on the earth,
having accomplished the work which thou hast given me to do. And now,
Father. glorify thou me with thine own self with the glory which I had with
thee before the world was.”
7. We also read in <190208>Psalm 2:8: “Ask of me, and I will give thee the
nations for thine inheritance, and the uttermost parts of the earth for thy
possession.” He is truly enthroned king of all. He is God’s child, and the
world it subject to no other prince or king. Likewise, in another psalm,
David openly calls him God, when he says: “Thy throne, O God, is for ever
and ever: a scepter of equity is the scepter of thy kingdom. Thou hast
loved righteousness, and hated wickedness: therefore God, thy God, hath
anointed thee with the oil of gladness above thy fellows.” <194506>Psalm 45:6-7.
God will make no one such a king who is not God, for he will not give the
reins out of his hands; he alone will be the Lord over heaven and earth,
 376
death, hell, the devil and all creatures. If he, then, makes Christ Lord of all
that is created, Christ must truly be God.
8. We can. therefore, have no surer foundation for our belief in the divinity
of Christ than that we enwrap and en-’close our hearts in the declarations
of the Scriptures. The Scriptures gradually and beautifully ‘lead us to
Christ; first revealing him to us as a man, then as the lord of all creatures.
and finally as God. Thus we are successfully led to the true knowledge of
God. But the philosophers and the wise men of this world would begin at
the top and so they have become fools. We must begin at the bottom and
gradually advance in knowledge, so that the words of <202527>Proverbs 25:27
may not apply to us: “It is not good to eat much honey; so for men to
search out their own glory is grievous.”
9. Our faith in these two persons, the Father and the Son, is therefore
sufficiently established and confirmed by passages from the Scriptures. But
of the Holy Spirit, the third person, we read in <402819>Matthew 28:19 that
Christ sent forth his disciples, saying to them: “Go ye therefore, and make
disciples of all the nations, baptizing them into the name of the Father and
of the Son and of the Holy Spirit.” Here divinity is also ascribed to the
Holy Spirit, since I may trust or believe in no one but God. And I must
trust only in one who has power over death, hell, the devil and all
creatures, whose authority withholds them from harming me, and who can
save me. None will suffice except one in whom I may trust absolutely.
Now, Christ in this passage commands that we should also believe and
trust in the Holy Spirit; therefore he must be God. In the Gospel according
to John, Christ speaks frequently to his disciples of the Holy Spirit, his
power or existence.
10. In <010102>Genesis 1:2 we read: “And the Spirit of God moved upon the
face of the waters.” But this passage is not as clear as the one last quoted;
the Jews attack it and affirm that the word “spirit” in Hebrew signifies
“wind.”
11. David says in <193306>Psalm 33:6: “By the word of Jehovah were the
heavens made, and all the host of them by the Spirit of his mouth.” Here it
is quite clear that the Holy Spirit is God, because the heavens and all their
hosts were made by him. And, again, David says in <19D907>Psalm
139:7-8: “Whither shall I go from thy Spirit? or whither shall I flee from
thy presence? If I ascend up into heaven, thou art there: if I make my bed
in Sheol, behold, thou art there.” Now, this cannot be said of any creatures
 377
— that it is everywhere and fills the whole world — but only of God, the
Creator.
12. Therefore, we cling to the Scriptures, those passages which testify of
the Trinity of God, and we say: I know very well that in God there are the
Father, the Son and the Holy Spirit; but how they can be one I do not
know, neither should I know it. This may suffice for the first part. Now we
will come back to the Gospel and say something on that in the time that is
left us.

II. EXPLANATION OF THIS GOSPEL; CHRIST’S CONVERSATION WITH

NICODEMUS.

CONTENTS:

PART II. CHRIST’S CONVERSATION WITH NICODEMUS.

I. THIS CONVERSATION IN GENERAL, FROM WHICH APPEARS WHAT

REASON AND FREE WILL ARE ABLE TO DO 1-3.

II. THIS CONVERSATION IN DETAIL.

A. The First Part of this Conversation, Where We Notice:
1. Nicodemus’ address 4.
2. Christ’s answer 5.
B. The Second Part of this Conversation, where We Notice:
1. Nicodemus’ question 6.
2. Christ’s answer.
a. The first part of this answer 7.
b. The second part of this answer 8-9.
c. The third part of this answer.

(1) Its sense and meaning 10.

(2) How and why it is hard to grasp this in experience 11.
 378

(3) How this is illustrated in the example of Abraham 12.

(4) What time is here referred to 13-15.
(5) What the parable here mentioned signifies 16-17.
C. The Third Part of this Conversation.
1. Nicodemus’ question 17.
2. Christ’s answer.
a. The first part of the answer 18.
b. The second part 19.
c. The third part 20.
d. The fourth part 21-23.
e. The fifth part.

(1) Why Christ introduces this part 24.

(2) Its sense and meaning 25.
(3) Its spiritual interpretation 26-28.
* The summary of this Gospel 29.

I. THE CONVERSATION IN GENERAL.

1. In this Gospel you see clearly what reason and free-will can do. You
may see it distinctly in Nicodemus, who was the best of the best, a prince
and leader of the Pharisees, and the Pharisees held first place in their day.
They were, however, in the highest things — in spiritual life — altogether
blind and dead before God, however holy, wise, good and mighty they may
have been considered by men. The longer Nicodemus associates with
Christ, the less he understands Christ, although he is expected to
understand only earthly things and the manner of Christ’s death. Reason is
so blind that it can neither perceive nor understand the things of God, nor
all things which properly belong to its own sphere. This is a blow to nature
and human reason, which have been rated so high by philosophy and the
 379
wise men of this world; the wise ones have said that reason always strives
to attain the best.
2. God has here given us an example showing that even the best in nature
must fail. In instances where human nature is at its best it is blind, not to
speak of its envy and hatred. Christ has here demonstrated by examples,
words and deeds that human reason is altogether blind and dead before
God, Hence, it cannot appreciate divine things nor desire them.
3. Now, Nicodemus, who is a pious and well-meaning man, cannot grasp
the work and Word of God; how then would Annas and Caiaphas? He
comes to the Lord at night, which he did from fear, not desiring to be
called a heretic by others. From this we may conclude that he was in nature
an old Adam, cowardly seeking Christ by night, and that he did not yet
possess the true light. If he had been a “new man,” he would have come in
the bright light of day, fearing no one. Because of his hypocrisy, the Lord
deals sharply with him, cutting off his salutation and all further speech, as
we shall see. Nicodemus approaches the Lord with these words:
“Rabbi, we know that thou art a teacher come from God; for no one can do
these signs that thou doest, except God be with him.”

II. THE CONVERSATION IN DETAIL.

4. He thinks that he has uttered these words in all sincerity; but there is still
the old life and nothing but hypocrisy. For this reason Christ will not
accept his salutation, but will take from Nicodemus everything in which he
feels secure and will make a “new” man of him, giving him a new heart and
enabling him to walk by faith. He says to him:
“Verily, verily, I say unto thee, Except one be born anew,
he cannot see the kingdom of God.”
5. Christ’s words are as if to say: No, my dear Nicodemus, I am not moved
by your beautiful words. You must give up your old life and become a new
man. You have not the faith which you say you have; you are still afraid.
Although the natural man hears the Word of God, the Gospel, and delights
in it, yet it does not enter the heart. Therefore, we must slay reason and
experience the new birth. This is what Christ means when he says that we
 380
must be born anew. Reason cannot understand this, wherefore Nicodemus
replies:
“How can a man be born when he is old? can he enter a second time into his
mother’s womb, and be born?”
6. Thus reason takes offense at the Spirit, imagines unreality’s and
conceives of this new birth as a natural birth. Therefore Christ proceeds,
explaining this birth to him to clear his misunderstanding, and says:
“Verily, verily, I say unto thee, Except one be born of water and the Spirit, he
cannot enter into the kingdom of God.”
7. In other words: The new birth of which I speak must be otherwise
explained. I do not abolish the natural birth but I speak of a birth which is
of water and the Spirit. Then he continues:
“That which is born of the flesh is flesh;
and that which is borne of the Spirit is spirit.”
8. These words cannot be grasped by reason, which seeks to explain the
words “Spirit” and “water,” speculating how such birth may be. Here it
sees nothing in the nature of a birth and therefore plays the part of a fool
by saying: How earl a man be born of water and the Spirit? Indeed, such a
source would produce but water-bubbles.
9. Now, Christ speaks and destroys reason, saying: “Art thou the teacher
of Israel, and understandest not these things?” You should teach others the
spiritual birth, that they might become righteous, but you yourself do not
understand it. He defeats reason and the whole law and says: My friend, do
you not know how these things can be? It is plain to me, as it was also to
the prophets, who corroborate my words. Renounce your reason and close
your eyes; cling only to my Word and believe it. Again he says:
“Marvel not that I said unto thee, Ye must be born anew. The wind
bloweth where it will, and thou hearest the voice thereof, but
knowest not whence it cometh, and whither it goeth: so is every
one that is born of the Spirit.”
10. As if to say: You presume to judge spiritual things by your reason, and
at the same time you cannot understand the simple things of nature. He
calls Nicodemus’ attention to the wind. No philosopher or scientist has
ever been able to comprehend and describe the nature of the wind —
 381
where it has its beginning or where it ends. We cannot see where the wind
comes from, or how it blows past us, or how far it goes. Now, if we cannot
by our reason fathom those things which we see daily in nature, much less
will we be able to fathom with our reason the divine works which God
accomplishes within us.
11. How a man is born anew may easily be told in words. When, however,
it is a question of experience, as it was here with Nicodemus, then it is a
hard matter to understand and it requires effort to attain the experience. It
is easy to say: We must blind our reason, disregard our feelings, close our
eyes and only cling to the Word — finally die and yet live. But to persevere
in this, when it becomes a matter of experience and when we are really
tested, requires pains and labor. It is a very bitter experience.
12. An example of this new birth we have in Abraham, whose son was to
inherit the world and whose seed was to be like the stars in heaven, as was
promised him in <011505>Genesis 15:5 Then God came and commanded him to
slay his son. Now had Abraham acted as reason dictated, he would have
concluded thus: Aye, God has given me this seed, by which he has
promised to increase my family, and now he commands me to offer him up
as a sacrifice. Surely, God cannot command this; it must be the devil. But
Abraham slays reason and honors God, thinking: God is so powerful that
he can raise my son from death and increase my family through him. or he
can give me another son, or effect his purpose in some other way, which I
do not know. So Abraham commends all to God. Here Abraham leaves his
old life and surrenders himself to God, believes in him and becomes a new
man. Then the angel comes and says to him: “Abraham, Abraham, lay not
thy hand upon the lad, neither do thou anything unto him,: for now I know
that thou fearest God, seeing thou hast not withheld thy son, thine only
son, from me,” <012211>Genesis 22:11-12. Abraham could not have imagined
that God would thus come to his rescue; nay, he had already in his heart
slain his son.
13. Now, the beginning of this birth was in baptism. The water is baptism;
the Spirit is that grace which is given to us in baptism. The result of this
birth is clearly seen in the hour of death or in times of test by poverty and
temptation. He who is born of the flesh fights to defend himself, looks
hither and thither, employs his reason to make his living. But he who is
born anew reasons thus: I am in God’s hands, who has preserved and
 382
nourished me before in a wonderful manner: he will also feed and preserve
me in the future and save me from, all sorrow and misfortune.
14. When we are about to die we feel that we must depart and we know
not whither; the house of shelter is not ready and we know not whether it
will be a white or a black house. For where there is flesh and blood, there
is still the old Adam, who does not know where he shall go, whether below
or above, to the left or to the right; on what he should rest his soul and
depart. Then there is anxiety and misery in the nature of a real hell; for the
torment of hell is nothing but fear, terror. dread and despair. But if I
believe in God and am born anew, I close my eyes and do not grope about.
I am willing that the condition of the soul be changed entirely, and I think:
O God, my soul is in thy hands; thou hast preserved it during my life and I
have never known where thou hast put it. neither do I wish to know, to
which place thou wilt now assign it. I only know that it is in thy hands and
thou wilt take care of it. Thus we must abandon the life of the flesh and
enter into a new life, being dead to the old. This is a real dying and not
merely a painful sensation, like the scratching off of a scab, as the
philosophers have said; and they have compared the entering upon the new
life with the rinsing of a pot by the cook. There must be a real change and
an entire transformation of nature, for the natural state and natural feeling
must be completely overthrown.
15. Now, the Lord says here: “That which is born of the flesh is flesh.”
“Flesh” means the whole man, with body and soul, reason and will, who is
not yet born of the Spirit. For the soul has entered so deeply into the flesh
to guard and protect it from harm that the soul is more flesh than the flesh
itself. We see it in death, when the flesh does not willingly give up life
because the soul is still present; but as soon as the soul has departed, the
body allows itself to be mutilated and permits everything that may be done
with it. The Lord our God also alludes to this with these words in Genesis.
spoken before the deluge: “My Spirit shall not strive with man for ever, for
that he also is flesh.” Man does not desire the destruction of the flesh, or,
in other words, to die; but this is the will of the Spirit, wherefore he desires
that the flesh may soon be destroyed. Thus the nature of the soul must
change and it must become an enemy of the body, desiring that the body
may die, so that it (the soul) may enter into a new life. That this will be, we
are to believe, but not to know how. It is the work of God, and he has not
commanded us to fathom it.
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16. Thus the Lord would point out with this simile of the wind that the
spiritual man is neither here nor there and is not limited to any time or
place. He does not put on a hood, neither does he do any o£ the things that
are merely material. for he knows that they will not avail. In brief, no
pilgrimage. no fasting, no money given for masses, no good work at all. is
of any avail; there must be a new life, that is, all our works must perish and
come to naught, as has been said. The new life, however, consists not in
dependence upon works, but it abides and perseveres in the grace of God,
which he gives us through Jesus Christ. If I would then hold my ground,
my works and all I have devised must fall to pieces and come to naught.
Consequently, there is in the new man no definite beginning nor end. We
indeed hear the blowing of the wind. but do not know whence it comes and
whither it goes. Thus it is here: A man preaches and the Word is in his
mouth, but no one knows whence it comes to him, what it will accomplish
and where it will bring forth fruit.
17. Hence, we conclude from this passage that a Christian should not
depend upon works, upon certain places or persons. Reason wonders at
this and inquires: How can it be that everyone, who is born of the Spirit is
to be compared with the wind and that all our works mean nothing? What
results can possibly follow? If this were so, all priests, monks and nuns,
with their beautiful and worthy lives, must be condemned. Christ answers
Nicodemus’ question, “How can these things be?” as follows:
“Art thou the teacher of Israel, and understandest not these things?”
18. In other words: You surely should know this, because you are one of
those who teach the people, but I see that you know nothing of it. That
which I have explained to you. namely, that we must be born anew, you
should have taught the people. But you have taught them the contrary —
have endeavored to know whence the wind comes and whither it goes,
have concerned yourselves about its blowing and other useless things; but
the things most necessary to you and the people, you have disregarded.
Hear then what I tell you:
“Verily, verily, I say unto thee, We speak that which we know, and bear
witness of that which we have seen; and ye receive not our witness.”
19. As if Christ said: Should I point out to you how these things can be? It
cannot be done. You should believe me. since you say yourself that I am a
teacher come from God. When I have said that a man must be born anew
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and that all your works are worthless, it cannot be demonstrated so that
you may see it with your eyes; it can only be explained in words. If you
believe it, you will understand it. But Nicodemus did not understand it.
Therefore, the Lord, disclosing more and more to him his folly, continues:
“If I told you earthly things and ye believe not,
how shall ye believe if I tell you heavenly things?”
20. I have only told you of earthly things — how we must all come to
naught; that man is dust and must return to dust: how the wind blows —
and yet you do not understand it. What would you know if I should tell
you much about God? I have spoken to you about insignificant things, and
you do not understand them. How would you understand if I told you that
our immortal bodies, after death, will shine as bright and clear as the sun?
And what if I told you of what comes after death? You would understand
this much less. He then explains to Nicodemus a few of these heavenly
things and continues:
“And no one hath ascended into heaven, but he that descended out of heaven
even the Son of man, who is in heaven.”
21. Reason does not understand what this means, for it is a sermon from
heaven; as if Christ would say: The Son of man came upon earth and yet
remained in heaven. He again ascended into heaven; that is, he became
Lord of heaven and earth and all creatures. Know then that I am he who
has come down, who even descended into hell, and yet remained in heaven.
For when Christ was in death, he lived; when he was considered the most
insignificant and despised of men, he was before God regarded as the most
worthy of honor, and the greatest. He ascended again into heaven, after he
rose from the dead, assumed again all power, and has become lord of all
creatures on earth. No one has followed him in this.
22. We are truly also in death, but at the same time we are in heaven like
Christ. Sin and death rule within us, but they have not been able to
Conquer Christ; nay, in his hand and in his power are life and death, as he
says in <431017>John 10:17-18: “Therefore doth the Father love me, because I
lay down my life, that I may take it again. No one taketh it away from me,
but I lay it down of myself. I have power to lay it down, and I have power
to take it again.” No one but Christ obtains such power that all things are
subject to him. Although before the world he was dead, yet he lived before
God, his Father; and although before the world he was in great disgrace
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and shame, he was yet greatly honored by God. But all this he did only for
our sakes. For in the fall of our first father Adam, we are all fallen. Christ
had to atone for this fall by his disgrace, shame, ignominy and death, so
that we might again obtain honor and life.
23. Christ rebukes Nicodemus here again, as he had done before when he
said: “That which is born of the flesh is flesh.” He says in effect: You
presume to, ascend into heaven and to escape from hell, but you will fail.
Flesh and blood cannot enter into heaven. Only he ascends into heaven,
who has come down from heaven, so that the control of all may be in his
hands. He can destroy all that lives, make alive all that is dead and make
poor all that is rich. It is then here determined that nothing can enter into
heaven that is born of the flesh. But Christ’s ascent into heaven, as well as
his descent to us, was for our benefit, so that we, who are carnal, might
also enter heaven. Yet it is only on the condition that first our mortal body
must perish. In short, we cannot effect anything by our own works, for
God will save us only through Christ, who alone is the ladder by means of
which we ascend into heaven. How this ascent into heaven is granted to us,
how it becomes our own, Christ explains when he says:
“And as Moses lifted up the serpent in the wilderness, even so must
the Son of man be lifted up; that whosoever believeth may in him
have eternal life.”
24. What does Christ mean by this? He means that all who would enter
heaven and follow him must become new creatures; he ascended into
heaven that we might follow him. The narrative to which Christ refers is
written in <042106>Numbers 21:6-9: “And Jehovah sent fiery serpents among the
people, and they bit the people; and much people of Israel died. And the
people came to Moses, and said, We have sinned, because we have spoken
against Jehovah, and against thee; pray unto Jehovah, that he take away the
serpents from us. And Moses prayed for the people. And Jehovah said unto
Moses, Make thee a fiery serpent, and set it upon a standard: and it shall
come to pass, that every one that is bitten, when he seeth it. shall live. And
Moses made a serpent of brass, and set it upon the standard: and it came to
pass, that if a serpent had bitten any man, when he looked unto the serpent
of brass. he lived.”
25. Christ uses this Scripture to point to himself; his reference is as if to
say: Just as the Jews in the desert, who were bitten by fiery serpents, were
saved by looking upon the serpent of brass, which Moses set upon a
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standard, so it is also with regard to me. None who looks upon me will
perish; that is, all those who have an evil conscience, are tormented by sin
and death, should believe that I have come down for their sakes and have
ascended again. Then neither sin nor death shall harm them; nay, they shall
not perish in all eternity. Whoever would enter heaven and be saved, must
be saved by this serpent, which is Christ; otherwise he will perish. Thus,
this Gospel condemns freewill and everything of human accomplishment
and points only to this serpent.
26. The spiritual significance of the narrative in Numbers is this: The
serpent, which bit and poisoned the Jews is sin, death and an evil
conscience. I know that I must die and that I am under the power of death;
I cannot free myself and must remain in this state until a dead serpent is set
up for me, one which, because it is not alive, can harm no one, but rather
benefit, as did the serpent of Moses. Now, this is Christ. I see him hanging
on the cross, not beautiful nor greatly honored. If his death upon the cross
were in fashion to win for him the plaudits of men, the flesh might say that
he deserved his honors and his exaltation by his works. But I see him
hanging in disgrace on the cross, like a murderer and malefactor; thus,
reason must say that he is cursed before God. The Jews believed that this
was true and they could only consider him the most cursed of all men
before God and the world, for they remembered this passage in the Law of
Moses: “He that is hanged is accursed of God.” <052123>Deuteronomy 21:23.
27. Moses had to set up a serpent of brass, which looked like the fiery
serpents, but did not bite or harm any one, nay. it rather saved the people.
Thus, Christ also has the form and the appearance of a sinner, but has
become my salvation; his death is my life; he atones for my sin and takes
away from me the wrath of the Father. The living, fiery serpent is with in
me, for I am a sinner, but in him is a dead serpent; he was indeed regarded
a sinner, but he never committed any sin.
28. If, then, man believes that the death of Christ has taken away his sin, he
becomes a new man. The carnal, natural man cannot believe that God will
gratuitously take away and forgive us all our sins. Reason argues in this
manner: You have sinned, you must also atone for your sin. Then it invents
one good work after another and endeavors to take away sin by good
works. But the Gospel of Christ is: If you have fallen in sin, another must
atone for you, if a man believes this, he becomes one with Christ, and has
everything that is Christ’s.
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29. This Gospel, then, signifies that our works are nothing, and that all
human power can do is useless, but faith in Christ does it all.
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SUNDAY AFTER PENTECOST,

OR TRINITY SUNDAY.
SECOND SERMON, <430301>JOHN 3:1-15.
The following sermon is found in place of the preceding one in edition c.
and is a revision of a sermon that appeared in 1526 under the title: “The
Gospel for Holy Trinity Sunday” etc., which in its primitive form was
issued early by Stephen Rodt in the festival part of the Church Postil, under
the name of “A sermon for the day of the founding of the Cross of Christ.”
German text: Erlangen Edition, 12:427; Walch Edition, II, 1569; St. Louis
Walch. 11:1162.

CONTENTS:

THE INSTRUCTION CHRIST GIVES NICODEMUS ON THE

NEW BIRTH, AND THE RIGHTEOUSNESS THAT
AVAILS BEFORE GOD.

I. THE CHARACTER OF THE ONE TO WHOM CHRIST GIVES THIS

INSTRUCTION 1-3.

II. THE OCCASION OFFERED CHRIST TO GIVE THIS INSTRUCTION 4-6.

III. THE INSTRUCTION ITSELF.
A. The First Theme of this Instruction.
1. How Christ here condemns our own righteousness, and requires a
new birth as necessary to salvation 7-9.
2. How and why Nicodemus never heard this and it was strange to him
10.
3. This is to be considered a strong sermon on repentance 11.
4. Why Christ began his instruction with this theme 12-13.
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5. How all the glory of men in their own piety is overthrown by this
theme 14-15.
6. The objection Nicodemus raised here, and its answer 16-17ff.
B. The Second Theme of this Instruction.
1. How Christ here explains the foregoing 18-19.
* What is to be understood by the word “flesh” 19.
2. How a terrible judgment is here passed upon all men, what they are
by nature 20.
* What is to be understood by the word “spirit” 21.
* The Law cannot effect the new birth, the Gospel must do it 22.
3. The connection of this with the preceding theme 23.
4. How Christ points Nicodemus here to the office of the Word and of
the holy baptism as the means of the new birth 24-27.
5. How there is refuted here:
a. The papists with their false doctrines of work righteousness 28.
b. The Anabaptists and their false doctrine:

(1) Of direct revelation, without any means 29-30.

(2) Of holy baptism 31-32.
C. The Third Theme of this Instruction.
1. How this is to be viewed as an answer to Nicodemus’ thoughts.
a. Nicodemus’ thoughts 33.
b. The answer 34-37.
* The difference between the work of the Holy Spirit and the work of
the work-righteous 38-41.
2. How this theme gloriously teaches and pictures:
a. How the new birth takes place 42-43.
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b. How a Christian is firm in the liberty of the Spirit 44-45.
3. How and why this theme is wonderful, and the human reason takes
offense at it 46-48.
D. The Fourth Theme of this Instruction.
1. How this theme is to be viewed as an answer to the question of
Nicodemus.
a. Nicodemus’ question 49.
b. The answer 50ff.
2. How this theme is severe, yet kind, and Nicodemus needed it 51-53.
3. How it Justly reproves all the Jewish teachers 54-55.
E. The Fifth Theme of this Instruction.
1. How Christ teaches in it whence baptism has the power to effect a
new birth 56ff.
2. The sense and meaning of this theme 57-58.
3. How Christ here turns all he said in the former theme to himself 59.
4. How Christ pictures his person here in a glorious manner 60-61.
F. The Sixth Theme of this Instruction.
1. How Christ here teaches how we enter heaven.
2. The sense and meaning of this theme 65.
3. How Christ introduces here a very beautiful figure.
a. The figure itself 66-67.
b. The spiritual meaning of it.

(1) In detail. a The first part 68-69. b. The second part 70-71. c. The
third part 72. d. The fourth part 73.

(2) In general 74-76.

IV. THE CONCLUSION OF THIS INSTRUCTION 77.
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1. This is another beautiful Gospel and treats of the foremost and chief
doctrine in Christendom, namely, the article, How a person becomes holy
and righteous in the sight of God. And there is here placed before us a
beautiful allegory, showing how reason at its best and holiness in its highest
state on earth run aground upon the genuine truth and spiritualness of this
matter. For this person, Nicodemus, is highly praised by the Evangelist
John, who states that he was great both as to the esteem with which he was
regarded among his fellow men, and also as to his beautiful life in
accordance with the Law. He was a ruler of the Jews, that is. a counselor
in their governmental affairs; and in addition a Pharisee, that is, one of the
most learned men, for they were regarded as the wisest. Moreover, he was
one of the most pious men; for the members of this sect. were considered
the greatest saints. Thus, no fault or blame can be laid on him, and he
cannot be made greater: in the government he is a ruler, in knowledge the
wisest, and in his life the saintliest.
2. Above these, there is in him another grace, namely, that he has a
fondness for Christ, the Lord. This was a virtue far above the other three.
The other rulers and Pharisees, though they were the wisest and holiest
men, persecuted Christ and allied him with the devil; and no one dared to
grumble at their decision; for the grumbler was expelled from the council
and unchurched. Still, Nicodemus is so holy as to love Christ and to
approach him in secret in order to speak with him and show his love for
him.
3. Indeed, he must have been a particularly excellent man among the
Pharisees and a man as truly pious as he could be by nature and according
to the Law, earnestly seeking the truth and inquiring how and what men
were teaching and preaching. Being a wise man, he also observed that this
Jesus must be an extraordinary person, and was moved by his miracles to
desire to hear him personally and to speak with him regarding his doctrine.
For, no doubt, he had heard and learned that John the Baptist recently had
introduced a new sort of preaching and baptism and had proclaimed the
Messiah, who was then coming, while he had sharply and severely attacked
and reproved the Pharisees, as this man is now also doing. Accordingly, he
is moved to go to him and to hear what it is that he teaches, and what he is
reproving. For an intelligent person like himself cannot understand why
there should be anything deserving censure or blame in the Pharisees’ holy
life according to the Law and in their beautiful works.
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4. Therefore, he goes to Christ with thoughts like these: Christ will rejoice
to see me come and will be highly pleased because such a great and
excellent man, one of the rulers and of the best of men, so humbles himself
and shows such honor to a lowly person like Christ as to go to him and to
seek his friendship, a thing Christ dare not expect of anyone.
Thus he sets out in a pleasant mood, expecting to be made welcome and to
be very kindly received. Nor has he the least fear that possibly he may be
reproved or put to school, but he imagines that, since he is acting like a
good friend, Christ will in turn treat him respectfully and kindly.
Occasionally it still may happen that an earnest preacher is deceived by a
person of this sort and allows the good opinion expressed to tickle him,
causing him to flatter and fawn in turn.
5. Nicodemus, then, begins with these words: “Rabbi, we know that thou
art a teacher come from God” etc. That is great praise for this preacher, by
which Nicodemus offers his testimony that Christ’s doctrine is from God;
that is, that it is genuine truth and God’s Word, notwithstanding Christ was
not thus esteemed by all the Pharisees and rulers, but rather considered a
seditious spirit and an impostor who had come forward without a
commission from the proper authorities, and, in opposition to them, would
attach the people to himself etc. Nevertheless, since Christ introduces a
doctrine other than that which they had learned heretofore from the Law,
and since he assails the Pharisees so vigorously, Nicodemus is as yet
perplexed and desires to know what better and different things Christ can
possibly teach.
His remarks are as if to say: We see and know very well that your doctrine
is beyond reproach and censure and must be true and divine; and whoever
wants to bear witness to the truth must so confess. For this is proven by
the signs and wonders which you do and which no other ever has done nor
can do. However, what do you mean by bringing forward another doctrine
and by reproving us? Are our doctrine and works, then, vain and valueless?
What do you find in them to censure? We surely have the Law of Moses,
which, without a doubt, was given by God. Why, then, do you reprove us
when we exert ourselves with all diligence to keep and fulfill the Law, as
though God had no pleasure therein and we could not thereby enter
heaven? And why do you receive publicans and other manifest sinners
instead?
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What other and better things with which to please God can be taught or
practiced?
6. Thus you see that the question which Nicodemus seeks to have
answered by Christ is none other than, How may a person lead a righteous
life in the sight of God or, as the apostles express it, how become righteous
and obtain eternal life? To this question Christ returns a curt and dry
answer; he shows himself an altogether different person than Nicodemus
had expected to find him. First, he affronts Nicodemus rather harshly, and
repels him, as it were, with a thunderbolt, saying:
“Verily, verily, I say unto thee, Except one be born anew,
he cannot see the kingdom of God.”
7. This is a hard text indeed, and an unfriendly reply to so friendly a
greeting. For with these words he upsets all pretensions of Nicodemus;
yea, he demolishes and condemns all his works and life. He means to say:
You consider me not qualified to censure your beautiful discipline and
worship as Pharisees, and unable to teach anything better; that is, you do
not regard me more than a teacher and instructor of human works, even as
you place no higher esteem on your Messiah and expect him to be no more
than a person who will praise and laud, guard and keep, your Law and
regulations, and who on that account will place you in high honor and
authority. But since you take me for a master come from God, I will tell
you something that you have not heard before and do not know: My dear
Nicodemus, do not imagine that you will please God and be saved by your
life and works, no matter how beautiful and precious they may be, even
though they be according to the Law.
Although it is true that God has given the Law and demands that you keep
it, still you are not righteous in God’s sight on that account; for it is one
thing to have the Law and another to fulfill it. It is far from being fulfilled
by your outward performance of its works. It must be kept wholly and
perfectly, with body and soul, and from the innermost heart, without any
disobedience and sin whatever. You Pharisees and self-righteous people
are not doing this; for you imagine that you can give God his due by
outward holiness, and, relying on and being secure in such holiness, you
live in a false confidence, void of the fear of God, yea, you despise his
wrath against sin. Moreover, you despise and condemn other people who
do not regard your holiness highly and do not pattern after it.
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8. To state the matter briefly, he says: Your life and works, which you
consider holy, and those of all Pharisees, yea, of all men, are void and avail
nothing in the sight of God. A change must take place by which a person is
born anew, that is, he must become an entirely different person; otherwise
he cannot enter the kingdom of God. There, now, you hear what is my
doctrine, about which you have inquired. I do not teach in opposition to
the Law of God, to destroy it, but I only charge you with not having kept
it, yea, with not understanding it, though you pretend to be its instructors
and imagine that you are fulfilling it. You imagine that I ought to preach
the Law, the same as you do, and that if the laws of Moses, which you
claim to have kept, are not sufficient, I ought to bring to you a new and
better law teaching good works, just as you set up many self-elected works
in addition to God’s Law, as though you had already fulfilled it.
9. But I am not telling you of new articles, laws or works, for those the
Law enjoins are already more than you can do and keep. But I teach that
you must become altogether different persons. My teaching is not
concerning what you must do or not do, but concerning what you must
become. It aims not at the performance of new works, but first at being
born anew; not at a different life, but at a different birth. It will not do to
put the end before the beginning, or alongside of it; to expect fruit before
or as soon as there is a root. The tree must first be made new and there
must be a good and proper root, if the fruits and works are to be good. It
is not the hand and foot or their actions that must be changed, but the
person, that is, the entire man. If this has not taken place, works are of no
value and of no avail whatever and a person cannot see the kingdom of
God; in other words, he must remain under the condemnation of sin and
everlasting death.
10. This was, verily, strange and unheard-of preaching, and a rough and
surly answer to our holy Nicodemus who had come to the Lord well-
intentioned and thinking that he was in the right way. He had expected
least of all that Christ would or could condemn his goodly life and his zeal
in keeping the Law. On the contrary, he had hoped that Christ would have
to praise them as an example to others, or that he would urge him to
continue, or would suggest to him some other work which he was yet to
do. Such he was prepared to hear and to do. And now he hears instead that
Christ utterly rejects him and condemns all his good and holy living, thus
proceeding in an altogether absurd manner. He praises Christ as a good
man; Christ in turn accosts him, saying: And you are a bad man. He gives
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honor to Christ and calls him a teacher come from God; Christ in turn tells
him that both his doctrine and life are wrong and have already been ruled
out of heaven. For what else is the meaning of his words than this: You are
doing many beautiful works and imagine yourself to be holy and without
reproach, so that you must needs please God. But I tell you, all that you
have done in your past life, or that you may still do in this life, is lost labor
and condemned in God’s sight, and not only your works but also your
heart and your entire nature — all that you are and all that you do. All
must be put aside; the tree with its root and fruits must be cast out and
burned, and a new tree must be created.
11. Thus, this first part of Christ’s conversation with Nicodemus is nothing
else than a real, sharp call to repentance. Christ, like a faithful preacher,
takes pity on Nicodemus because he is so ignorant and still very far from
the kingdom of God. Hence he curtly closes and denies heaven to him, yea,
he condemns him and hands him over to the devil, stating that, as he now
lives or may be able to live in the future, he can never enter the kingdom of
God, but must be lost and remain in the power of the devil, of death and of
hell. He does this in order that Nicodemus may be brought to a knowledge
of self and attain to a genuine understanding and life before God.
Penitential preaching of this sort is particularly needed by people like
Nicodemus, who pursue their course in the righteousness of their own
works and claim to be holy and righteous in the sight of God because they
are blameless in the eyes of the world.
12. Thus, Christ always begins the preaching of the Gospel with this point:
He first reveals and teaches that which no man’s reason has gathered or
known from the Law, namely, that all men in their natural state and life are
condemned and under sin. St. Paul also proves this conclusively in the very
beginning of his Epistle to the Romans. And this is the first sentence and
conclusion here laid down that, in his natural state and with his every
ability, man cannot fulfill the Law of God, though he may attempt to keep
it; that keeping the Law does not mean doing its work outwardly, as far as
human strength is able; and that, consequently, the Law cannot aid man to
become holy in the sight of God nor save him from sin and everlasting
wrath.
13. If this were in man’s power and could be brought about in our nature
by means of the Law, Christ could not say regarding all men, as he does
here: “Except one be born anew, he cannot see the kingdom of God.” That
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is certainly saying that man in his old nature, no matter to what eminent
height he may attain by his gifts of reason, wisdom and virtue, cannot rid
himself of sin nor of the power of death, nor can he please God. In short,
there must be an entirely different being; that is, the entire person must be
changed so as to obtain an altogether new mind and heart, and new
thoughts and feelings.
14. Thus you see overthrown, as by a mighty thunderbolt, all the teaching
and boasting of men who undertake to instruct people how to become
righteous by the strength and works of human nature, or who would at
least have works placed alongside of faith, and who claim that men must
contribute something themselves toward their righteousness. For here you
are clearly told that a person must be born anew or changed before he can
see the kingdom of God or do anything to please God. Now, man surely
cannot contribute anything to his birth by his own works; nay, before he
can be active at all, his birth must have been accomplished. Then, since a
new birth is demanded here, the works and activity of the old birth can
never be of any value or aid; in fact, they are all rejected and condemned
beforehand.
15. Nor can the claim stand that the works which follow the new birth
contribute something toward our righteousness, for the new birth must
have occurred before a person can be active by virtue of it; that is, one
must first belong to the kingdom and to heaven before he begins to do
works that are pleasing to God. But this point will be more fully explained
by the following verses, in which Christ states’ the process of the new
birth. We have here only the introduction, in which he overthrows the
Pharisee’s conceit and establishes the contrary doctrine. On hearing this
Nicodemus becomes perplexed, and because he does not know what to
make of Christ’s words, he blurts out and says:
“How can a man be born when he is old? can he enter
a second time into his mother’s womb and be born?”
16. He wishes to say: What a queer and absurd statement and teaching that
is! Who ever heard of a person being born anew, or that it is at all possible
to be born differently from the way in which one has been born? What do
you mean by proposing and demanding such an impossible thing? If you
wish to teach people, you must tell them something that a human being can
do. This is the answer which the wisdom and reason of men return to the
preaching of repentance and of the new birth, by which the Law receives
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its true glory. And, indeed, they must answer thus, because they do not
know otherwise. Owing to that outward training in a holy lift which a
person can obtain by his own strength, provided he hear the Law,
Nicodemus cannot endure to hear these things so commendable in the eyes
of the world shall all be counted worthless and shall be condemned,
especially since there are very few men who thus lead a beautiful and
virtuous life. All the rulers of this world, intelligent, wise and great though
they are, consider it harmful teaching to depreciate such a beautiful life,
and on that account charge the Gospel with aiming to forbid good works
etc.
17. However, by so doing, they testify to their own blindness and
ignorance in these divine matters. Nicodemus, who passes for a teacher
and instructor, by the confession of his own mouth seals his wisdom with
greater foolishness, because he is dreaming about a natural birth from
father and mother and imagines that he comprehends Christ’s meaning and
has effectually blocked his aim. Such is the corrupt habit of human reason,
which ever assumes to pass judgment on the Word of God and to act as its
tutor, though is does not understand it. As if Christ, whom Nicodemus has
to acknowledge a teacher come from God, were not wise enough himself
to know that a person cannot be born again in physical birth, and that such
a birth would not benefit him! And, indeed, Christ himself meets this
conception.
“Jesus answered: Verily, verily, I say unto thee, Except one be born of water
and the Spirit, he cannot enter the kingdom of God.”
18. He means to say: You need not instruct me how to express myself. I
know very well what! have said, and in order that you may know that a
person does not enter the kingdom of God by his own ability, I say again
that he must be born differently, or he cannot enter. However, I do not
speak of natural birth, of one’s descent from father and mother, of which
you are dreaming because you know of no other birth; but I am speaking of
a different birth, a new birth, of water and the Spirit. You ‘certainly have
heard me reject this very birth from father and mother by which you and all
other men, Jews or not Jews, have been born. Even were! to grant this to
be the meaning of a person’s new birth, still, a person might be born over
again from his mother’s womb as many as a hundred times, and yet every
new birth of this kind would not be different nor better that the former.
The reason he declares as follows:
 398
“That which is born of the flesh is flesh; and that which
is born of the Spirit is spirit.”
19. These are two clear sayings by which he overthrows the Pharisee’s
conception and dream of a natural birth, and explains his opening remarks,
in which he had stated that, unless a person receives a different birth, he
cannot enter the kingdom of God. The term, “that which is born of the
flesh,” defines all that man is, and is able to do, according to his human
nature in its present state, since Adam. For the Scripture significance of
“flesh” is the natural man, in his human sense, born from father and mother,
as he lives, works, thinks, speaks, and acts, no matter when, how often, or
of whom he is born, or whether he is called a Jew or a gentile. <430112>John
1:12 speaks of being born of blood, that is, born in the natural way, from
the holy fathers, or obtaining birth through the will of man and therewith
accepting membership among the people and children of God. All this is
nothing but flesh, that is, it is void of the Spirit. However, to be void of the
Spirit means nothing else than what he terms not being able to enter the
kingdom of God, that is, being condemned in sin, under the wrath of God,
to everlasting death.
20. This certainly is a curt, unvarnished, solemn and awful verdict on all
men in their natural state. It lays down the conclusion that by the teaching
and works of the Law, such works as man is able to do in accordance with
it, no person becomes rid of sin nor is righteous in the sight of God,
because his nature is not changed by works but remains what it was before.
For this reason no person can, under the Law, enter the kingdom of God
nor obtain life everlasting.
21. Again, he says: “That which is born of the Spirit is spirit.” He calls
“Spirit” that which God works in us above the ability of human nature,
namely, such spiritual knowledge, light and understanding as he reveals to
us, to the end that we may know God, turn to him, lay hold of his grace,
and cling to him. In order that man may receive these revelations, his heart
must first be renewed and enlightened by the Holy Spirit, that he may learn
to know God’s will toward him and may understand the way to obtain
grace and everlasting life.
22. The preaching and teaching of the Law alone cannot do this; it, indeed,
demands works and obedience of us, but since these things are not possible
to our nature, which is characteristic of the very reverse, the only effect of
the Law, when correctly understood, is to make us guilty and to condemn
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us to everlasting hell under the wrath of God. And it is for this purpose that
it must be preached, for it was given by God to the end that man should
learn this truth first. Now, if man is not to remain under condemnation, but
is to look to God for grace and comfort, the preaching of a different word
must be added. We are here told that such word is the preaching and office
of the Holy Spirit, revealed and brought down from heaven by Christ, the
Son of God. Christ speaks of this office now and explains more fully later.
23. Thus there is shown us by this passage the reason for what the first part
of this discourse has stated, namely, the reason why a person cannot enter
the kingdom of God in the nature he has by birth, and why another birth is
necessary, one which must be accomplished by the Holy Spirit. Christ
rebukes here not only human ignorance and error, but he also begins to
teach what the new birth is and how it takes place, although he does not
here include all parts which belong to it, but shows, in the first place, only
causas efficientes, the causes and means from which this new birth springs
and by which it is effected. Later he will tell how it is acquired, and by
whom; also the way to receive it. Therefore, we must look at these words a
little more closely, so as to learn what being born of water and the Spirit
means.
24. Note, in the first place, that he directs Nicodemus to the external
ordinance in the Church, namely, to preaching and baptism, because he
says that one must be born of water and the Spirit. He is speaking of the
ordinance which had been introduced by John the Baptist, the forerunner
and servant of Christ. The Pharisees and Nicodemus knew this very well,
because they had seen it. By pointing him to this ordinance, Christ wishes
to confirm the preaching and baptism of John as institutions that are to be
in force and operation forever, and are appointed by God for the purpose
of the new birth, and so it is that no one shall go to heaven who does not
accept them or who despises them. It is as if he were to say:
If you wish to see the kingdom of God at all, you will all have to accept
this very preaching and baptism that John practiced, and which you
Pharisees were unwilling to accept because you would not suffer
yourselves to be reproved by him and were offended at his new and
unheard of preaching against your holiness by the Law. All your Mosaical
and legal washings, purification’s, sacrifices, worship and holiness will be
of no help nor benefit to you. You can enter the kingdom of heaven and be
 400
saved in no other way than by this ordinance which preaches Christ and
baptizes in his name.
25. This ordinance he magnifies by stating that it is the office and work of
the Holy Spirit, by which a person is born anew; that it is not simply
baptizing with water, but that the Holy Spirit also is present. A person thus
baptized, is baptized not with water only, but with the Holy Ghost. The
presence of the Spirit could not be claimed for any other washings and
baptisms with water, such as the ceremonial washings of the Jews, else a
new baptism would not have been necessary; and it could not be claimed
that another means aside from the Mosaical Law and form of worship was
necessary for a person’s new birth of the Spirit. The reason is plainly this,
because through the Mosaical ceremonies the Holy Spirit is not bestowed
and does not act.
26. Thus he shows that there is no other means by which a person is born
anew and enters the kingdom of God than the office of preaching and
baptism, and that the Holy Spirit is connected with this office and by its
means operates in the hearts of men. He does not speak of the Spirit in his
hidden and unknown qualities, such as he is in his divine person and
essence, without the means by which he has revealed himself, but of the
Spirit as revealed in the external ordinance, by which he is heard and seen,
namely, by the office of Gospel preaching and the administration of the
Sacrament. God does not intend to come and act through his Holy Spirit
secretly and privily, nor deal with each individual in a particular manner; in
that case, who could know for certain where and how to seek and find the
Holy Spirit? But he has ordained that the Holy Spirit shall be revealed to
the ears and eyes of men by the Word and Sacrament, and shall be active
through this external ordinance, so that men may know that the effects
which there take place are truly caused by the Holy Spirit.
27. Therefore, the words “Except one be born anew of water and the
Spirit,” are equivalent to saying, A person must be born anew by the
preaching of the Gospel and the ordinance of baptism, by which the Holy
Spirit operates. For by means of the Word he enlightens the heart and
reveals God’s wrath against sin; and, on the other hand, by showing us the
grace of God which has been promised for the sake of his Son, Christ, he
so kindles our hearts that we begin to believe and soon turn to God, take
comfort from his grace and call upon him. And in order to rouse and
strengthen our faith he adds baptism as a sure sign, along with the Word,
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to show that he washes away and blots out our sin and promises at all
times firmly to keep for us this grace and the gift of the Holy Spirit which
he has promised us. Of this more shall be said at another time.
28. Observe from this text how Christ in plain words ascribes to baptism,
which he calls water, such glory and power as to say that the Holy Spirit is
present in it, and that by its means a person is born anew. By this statement
all false doctrines and errors against the doctrine of faith and baptism are
overthrown. Among them, in the first place, is that of the papists, and
others like them, who seek to obtain righteousness and salvation by their
own works. For you are told here that a person’s own merit and holiness,
which he possesses by his old birth from flesh and blood, or has achieved
by following his own choice and imagination, are insufficient and avail
nothing toward this end. There must be a new birth by holy baptism,
toward which man can contribute nothing himself, but through the will and
grace of God the Holy Spirit is bestowed by means of the preaching of the
Word and by water, which act as father and mother at this new birth by
which one becomes a new, pure and holy person and an heir to heaven.
29. In the second place, the pretense of the Anabaptists and kindred sects
is here overthrown, who teach people to seek the Spirit outside of and
without the Word and Sacraments, by special revelations and operations
from heaven, without means etc. Yea, they despise blessed baptism,
considering it no more than mere useless water. Hence they are in the habit
of saying blasphemously: What can a handful of water benefit the soul?
However, Christ says clearly that the Holy Spirit is present with this water,
and states that a person must be born anew of this water. He certainly
refers to real, natural water, such as John used and as he commanded his
disciples to use when baptizing. Therefore St. Paul in <490526>Ephesians 5:26,
calls baptism a washing of water by which the Church of Christ is cleansed,
and in <560305>Titus 3:5, he calls baptism the washing of regeneration and
renewing of the Holy Spirit.
30. Yea, Christ so orders his words in this passage as to place at the head
“water” and after it the “Spirit,” to indicate that we must not look for the
Spirit without and outside of the external means, but know that the Spirit
intends to operate in, through, and with the external means and ordinance.
Hence both must remain united, and a person must be born anew, of water,
by the Holy Spirit, or of the Holy Spirit with and by water. Aside from this
instance, it is quite true that, if there were water only without the Spirit,
 402
there would be no greater effects than in other water and washings, and
there certainly would not result a new birth. For this reason, this birth is
called a birth, not of water only, but also of the Spirit, besides and with the
water. The Holy Spirit acting at this birth is the male, and the water is the
female part, or mother.
31. Moreover, you gather from these words that baptism is not such an
unnecessary thing as the sect of the Anabaptists blasphemously claims,
stating that one can easily omit it or put it off till old age; or gabbling that
baptism is of no benefit to infants, merely because they do not understand
how it can be. There is here a plain saying which includes all men in this
divine ordinance, namely, that all who wish to enter the kingdom of God
must be born anew of water and the Spirit. Hence, it will not do at all to
despise this matter, or to put it off, for that would be willfully despising
and setting aside the ordinance of God. Such an action, indeed, could not
be taken with the guidance of the Holy Ghost.
Moreover, it is certain that Christ does not exclude infants in this passage,
but they are embraced in it, and if they are to enter the kingdom of God,
baptism is to be communicated and administered to them. He assuredly
would have them born anew and desires to operate in them. In another
place he commands that they shall be brought to him and says that of such
as are brought is the kingdom of heaven. Now, if they are to come to
Christ, they must not be denied the means and symbols by which Christ
operates in them.
32. But this I say of the common ordinance and rule, which ought to be
observed wherever and whenever baptism can be obtained. In an extreme
case, where it cannot be obtained, there must be exceptions, just as in
similar cases of necessity; then the desire to be baptized must suffice, and
the person must be brought to Christ and offered to him on the strength of
his Word. Of this matter I do not wish to speak further at present. Now,
this is what Christ has stated regarding regeneration by the baptism of
water and the Spirit. He continues:
“Marvel not that I said unto thee, Ye must be born anew. The wind
bloweth where it will, and thou hearest the voice thereof, but
knowest not whence it cometh, and whither it goeth: so is every
one that is born of the Spirit.”
 403
33. It seems a marvelous and rare saying to Nicodemus, the wise,
intelligent, holy Pharisee, that his work and holiness, and that of all men as
well, is so utterly rejected that it is of no avail in the sight of God; that he
must let go of it all, no matter how many and how great things he may
have accomplished in his life; and that he must become another man. There
is really nothing better of which Nicodemus has knowledge or that he
understands how to do. Also, he is directed preeminently to this ordinance,
in which nothing is done or seen except the external ceremony of baptizing
one with water, and the hearing of the Word; and he is to believe that
through the reception of these such a change takes place in one that he is
born anew and becomes pure, holy and righteous in the sight of God, all of
which blessings cannot be attained in any way by human work and ability.
Alas! he muses, how is this possible? What can be accomplished by such an
insignificant matter as being baptized or bathed with water? Is it not a
matter of far higher merit to exercise one’s self with great earnestness and
diligence in good works and holy worship according to the Law and to
shine in the splendor of a beautiful, upright life and of great virtue? Can
you name and extol anything nobler and better in all the world?
34. While the Pharisee is thus musing and wondering, Christ replies,
explaining to him by a parable what he had said about the new birth of
water and the Spirit; he tells him that this matter is not to be considered by
the rule of reason, which has regard to the brilliancy of meritorious works
and exemplary life and admires them, imagining that they must be as
commendatory in the sight of God as in its own estimation. My dear
Nicodemus, he says, I will tell you how this takes place: Your conception
of the matter is not the right one; you view it as you would anything
perceptible to the senses or to reason. But this is a matter which is beyond
the fathom of human reason and thought, and it is accomplished in man by
the Holy Spirit.
35. Its process in the heart is similar to the phenomenon of the wind, which
blows and blusters when and where it will, and passes through all that
grows and moves and lives in creation. In the case of the wind there is no
more than a breath or air, which lies still for a while but suddenly begins to
move, to blow and rush, and you do not know whence it comes. Now it
blows here, now there, producing all kinds of sudden changes of weather,
and yet you cannot see it nor conceive what it is; you only hear it rushing.
You notice its presence, its stir and motion upon the water or in the fields
of corn, but you cannot tell, when it strikes you, when or where or at what
 404
distance from you it took its start and how far beyond you it will stop
blowing, nor can you appoint time, space and measure for its coming and
going. In brief, it is in no man’s power at all to bind and rule the wind, to
start or to calm it; it moves freely, of its own accord, and does its work
without let or hindrance, when, where, and in what manner it pleases. No
man can do ought in this matter, nor discover the process and origin, but as
<19D507>Psalm 135:7 says, God brings it out of his treasuries and secret
places, which no man knows beforehand, nor can discover.
36. “So is every one,” he says, “that is born of the Spirit.” You must not
stand gaping to see great and excellent works of specious holiness which
strike the eye. You must not attempt to estimate and grasp these spiritual
matters with your reason and according to the Law and external aspect,
examining what great works the person is doing who is entitled to be called
a person born anew and an heir of heaven, and how he is living and
conducting himself. This matter cannot be thus grasped and comprehended,
nor can it be pictured and represented in such a manner that we could say:
Behold that person; he is a pious Jew and, moreover, a Pharisee who keeps
the Law with great earnestness and diligence, hence he is a living saint and
a child of God etc. But this new birth which begets children of God, or
righteousness in the sight of God, is quite a different thing. It takes place in
one’s heart, not by a person’s own choice or action — for that is all flesh
and cannot see the kingdom of God — but by the word of the Gospel,
which reveals to the heart both the wrath of God against men — inducing
repentance — and his grace through the Mediator, Christ, for the
consolation and peace of their conscience in the sight of God.
37. No peculiar or glorious manifestation, indeed, will be seen outwardly in
this exalted and supreme work, for there is nothing required for it but the
Word and water, which we hear and perceive, and yet the power and
efficacy of the Holy Spirit is present, kindling and quickening the heart
unto true fear of God, true confidence and comfort in his grace, and also
unto true prayer, thus renewing the heart and causing a person who
receives the Word into his heart to overcome God’s wrath, and sin, death,
the flesh and the world, to turn to God sincerely and to conceive a desire
and love for everything good.
38. These are genuine, living works of the Holy Spirit, far greater and
more glorious than the righteousness of man’s works, which latter possess
indeed a great glamour, and are much vaunted in the eyes of men, but are
 405
merely dead things, powerless to change in any wise the heart, and which
are not followed by genuine and unfailing comfort, and transformation of
life. Man, in his own righteousness, remains in the old carnal state of mind,
without repentance, in unbelief and doubt, in secret contempt,
disobedience, hatred of and enmity against God. This is afterward evident
in the real conflict and terror of conscience, where actual flight from God,
despair and finally impatience and blasphemy against God, ensue.
39. Such are the genuine fruits of the great and beautiful holiness of
Pharisees. Their holiness is without the knowledge of Christ and without
faith, and yet claims to be righteous and holy by the rule of the Law. In the
end, the great and knotty problem arises which Paul in <450713>Romans 7:13
calls sin aroused by the Law. Sin is made exceedingly sinful by it; that is, it
is made great and grievous, submerging a person and causing him. to
perish in everlasting death. Yet, previously, that same sin and hidden
malice of the heart was for a while covered with the outward show of great
and holy works in obedience to the Law, permitting the person to live
secure in his carnal mind and, as St. Paul says, without the Law, that is,
without a genuine knowledge and perception of sin and, hence, also utterly
without the Spirit.
40. On the other hand, wherever the Holy Spirit is present he effects a new
heart and mind in one, who no longer flees from God but, though he
knows and acknowledges that he has sinned and merited God’s wrath, still
takes comfort from the grace of Christ, which Christ has promised and
proclaimed by the Word of God to those who repent and believe. Thus one
obtains a childlike heart toward God as his dear Father, and can cheerfully
come before him and call upon him by faith in the Mediator, Christ.
41. Such a new heart and life, I say, is wrought in one by the Holy Spirit
through no other outward or visible means than through the Word and
baptism, though these produce no external show whatever. It is effected
inwardly, before the least ,change can be seen in a person, and yet Christ
says that it truly is, and is called, a birth of the Spirit. Reason and human
wisdom cannot comprehend how so significant a work should be
accomplished by things apparently so very insignificant. Though reason
hears, still it does not believe. Nicodemus, too, is still more startled,
wondering at these words, and is rebuked by Christ because he wants to
grasp the matter with his reason and not to believe it.
 406
42. We have, accordingly, in this parable a beautiful picture which clearly
presents to our eyes the process of this new birth. In the first place, there is
the external office of the Word and the power which the Holy Spirit exerts
through it. As there are in the wind these two features — the blowing,
which is the wind itself, and the sound, which is heard without, though the
blowing is not seen nor felt except by the person who receives the force of
the wind — in like manner there are two features in the new birth; namely,
the Word, which is a physical sound that one hears, and the Spirit, who
operates with and by the Word. This power is not seen nor felt by anyone
except him whom the Spirit seizes, and yet it certainly occurs wherever the
external Word and baptism are agents. The Spirit, accordingly, can be seen
and apprehended bodily, as it were, in this external institution, which
provides us with a certain sign indicating where we are to look for him and
where he operates, although the inward power is concealed to human eyes.
43. Accordingly, as I have stated, you must not understand these words
“born of the Spirit” as referring to the Holy Spirit in his invisible and
incomprehensible divine essence in heaven, but to the manner in which he
must be known and apprehended in the Church here on earth, in the Word
and symbols. Hence, where these things are heard and seen one may say:
There you hear and see the Holy Spirit. Just as you say of the blowing of
the wind: There you hear and see the wind. In brief, all that is
accomplished by the office of the Word and baptism must be declared to be
effected by the Holy Spirit. Just as Christ in our text calls that person born
of the Spirit who has received the Word and baptism or as he says
elsewhere, who believes and is baptized, etc. <411616>Mark 16:16.
44. In the second place, this parable aptly shows that Christianity is not
bound up in external affairs, places, persons, garments and other things,
such as the outward holiness of the Jews required. A Christian is set up in
the liberty of the Spirit, rid of the Law and all its bonds. He cannot be
bound and made captive by any sort of laws, rules or works that may be
proposed to him with a view of his becoming righteous through their
efficacy in the sight of God. (We are not speaking now Of his outward life,
in which he may keep all laws, provided, however, it is done without injury
and damage to his spiritual liberty of mind and conscience.) Hence, by faith
in the Word and in his baptism he remains a free man, superior to all laws,
because he has through Christ forgiveness of sin, the grace of God and the
Holy Spirit, and governs his entire life accordingly. Through the Holy
Spirit, who operates in his heart, he is now become righteous, and has been
 407
quickened into life, and, except as the Holy Spirit by the Word guides and
directs him, he does not look for other teaching regarding works of
holiness.
45. Hence, as Christ here states, Christianity is like the wind which blows
where it will, and yet no one sees or knows whence is comes and whither it
goes, through what distance or extent it passes. In like manner, the Spirit in
a Christian cannot be confined by rules and teachings, nor can it be
determined by reason, but it must be untutored and unjudged by
everybody, as St. Paul states in <460215>1 Corinthians 2:15. It is not felt, heard
and manifested outwardly except in the Word and in its proclamation, by
which everybody must be governed, without regard to the persons of men
who preach it, no matter how great and holy they are; the only requirement
is that they exercise the office and Word of the Spirit aright.
46. However, it is and always will be strange, a thing at which human
wisdom will be offended and scandalized, that such a significant, sublime,
divine work should be accomplished in so humble and mean a way, by the
puny voice of a poor mortal who utters only these words: I baptize thee in
the name of the Father, and of the Son, and of the Holy Spirit; and again:
By the command of the Lord Christ I announce to thee the forgiveness of
sins, etc. There is nothing in these acts but the breath or sound of the
words which strike the ear, and yet these great things are claimed to be
accomplished by it, namely, that you are cleansed from sins, saved from
everlasting death, quickened and made a new-born child of God.
47. Much pain and labor are involved before a person is naturally born into
this world; ten months he must lie in his mother’s womb, and afterwards
both mother and infant are in extreme danger of losing their lives in the
birth which ushers man into only this miserable mortal life. But in this case
of the new birth it is so easy and so soon accomplished that no work could
be easier. There is only the Word spoken to one and he is baptized with
water, and yet the effect — provided only the heart lays hold by faith — is
so significant that the person in that moment is born to everlasting life and
snatched out of everlasting death and hell.
48. However, it is part of the perverse arrogance of reason that it wants, in
so momentous a matter, to decide and to pass judgment, according to its
conceptions, its way of looking at the matter, and after the standard of
greatness as it appeals to the senses, refusing to regard the will of God and
to recognize his ordinance, when he has issued his word of command in
 408
this matter, and hence it is he who is himself preaching, baptizing and
operating through the external means. Divine results would necessarily
follow, even if he were to produce them through external means still more
insignificant. That is the reason why Christ so harshly assails and rebukes
Nicodemus, who undertakes to form his judgment here on the ground of
his wisdom.
“Nicodemus answered and said to him, How can these things be?
Jesus answered and said unto him, Art thou the teacher of Israel,
and understandest not these things? Verily, verily, I say unto thee,
We speak that which we know, and bear witness of that which we
have seen; and ye receive not our witness.”
49. Here you can see how into Nicodemus’ comprehension has utterly
failed to enter what Christ had stated regarding the new birth by baptism
and had explained by means of a parable, namely, that the true spiritual
character of this matter could not be seen with the eye nor judged,
determined and grasped, as Nicodemus wished to do, by the wisdom and
understanding which he possessed from the teaching of the Law. He is so
confounded by Christ’s reply that he steps back forthwith, and cannot help
being offended at Jesus because the latter proposes what, in his opinion, is
an absurd idea. His attitude is as if to say: Is only this single act of
baptizing a man with water to be of value, and shall the Law, which God
has explicitly commanded us to keep and which he has ‘confirmed with
great signs, be pronounced worthless and void? How is it possible that
your baptism is such a momentous affair when a person cannot see at all its
effects?
50. Before finishing the discourse which he had begun, Christ returns a
scathing and solemn answer, in order to show Nicodemus his ignorance
and to rebut his carnal notion. Why, he says, you are a teacher of Israel,
that is, a person whose duty it is to teach and govern the people of God,
and are you so utterly ignorant of these things? Is it not a shame that you
who have been appointed to instruct and wish to be extolled as teacher of
other people, possess no true perception whatever of these divine things?
In what respect are you better than heathen, who are not the people of God
and have not God’s Word? For you have no knowledge except that of
human works of holiness, such as intelligent and wise men among the
heathen also teach. You are utterly ignorant of the teaching which ought to
be common knowledge in the Church, regarding Christ, the kingdom of
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God, and authentic spiritual things. And yet you have the Word of God
abundantly in Moses and the Scriptures. You ought to teach the people
from the Law to know the wrath of God against their sin, and, in
consequence, to seek grace by faith in the promise of Christ. Instead you
have perverted everything; you have no knowledge nor experience of
genuine repentance, and yet you parade your holiness, secure and insolent,
confirming yourselves and others in contempt of God and in unbelief, and
with all this, you are dreaming about a Messiah who shall crown you for
your Jewish holiness and give you the dominion of the world. Such things
you do who pretend to be the foremost people on earth, and by so doing
you go farther away from the kingdom of God and merit for yourselves
more grievous punishment than others, even manifest sinners. who are
more easily instructed and converted than you who pose as great saints.
51. That I call reading him a good, sharp lesson. However, it is done in a
friendly spirit, because Christ is talking to a person who, unlike the rest, is
not stubbornly despising Christ; and this admonition is necessary in order
that he may show Nicodemus the way out of his ignorance, and to rouse
his attention to instruction on the subject of how he is to enter the kingdom
of God and heaven. Accordingly, he proceeds:
“Verily, verily, I say unto thee, we speak that which we know,
and bear witness of that which we have seen,” etc.
52. You who pretend to be teachers have no knowledge and understanding
of things which should be understood by everyone in that society of men
called the people of God. And yet, you refuse to believe the teachings
which are apparent from the Word and testimony of God, and you judge
simply according to your notions. No, it will not do that with your blind
and uncertain conceptions you should act as tutors in the things of our
definite teaching and testimony, and that you dispute their truth. How
much will a pupil learn who starts out by questioning the correctness of his
master’s teaching and wanting to be master himself before he has begun to
learn? If you have no knowledge and understanding, you must not pass
judgment and pretend to be smart in this matter. If you have not seen these
things, we have — John and all my prophets; and we are not offering you
uncertain fancies, such as a person spins out of his own head, but the
doctrine which God has revealed and has had witnessed by the Holy Spirit.
It is useless for you to try to accept this doctrine by your reason, or to
grasp, to see with your eyes, to feel, how this new birth of man takes place,
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in the same way that you behold and grasp your works of external worship.
You must lock up your reason and open only your ears and your heart, and
believe what God’s Word tells you, which Word we have surely received
from God with the command to teach and to testify unto it.
53. If you wish to know which is the way, listen: You must believe and
receive the Word, and let go of your notions which undertake to
comprehend and encompass matters that no reason can understand nor
attain unto. Else what need would there be of teaching God’s Word which
I have heard and received from the Father, as also John and the prophets
have received it by divine revelation from the Holy Spirit and have borne
witness unto it? Thus St. Peter in his Second Epistle <610121>2 Peter 1:21, says
that no prophecy ever came by the will of man, but holy men of God
spoke, being moved by the Holy Spirit. For this reason he commands that
nothing is to be taught in the Church except that which we know for
certain to be God’s Word, not what seems good and right to human reason
and wisdom.
54. Therefore, Christ very properly rebukes his Jewish teachers who would
rule and instruct men’s consciences in the matter of their relation to God
without certain testimony from God’s Word, and who would harmonize
their teaching with human reason. The result of such practice leaves the
hearer in doubt and uncertainty, confused with heathenish notions of men
and never arriving at the true knowledge and experience of the truth.
“If I told you earthly things and ye believe not,
how shall ye believe if I tell you heavenly things?’
55. I have hitherto told you of earthly things — how a person must be born
of water and the Spirit, that is, how the Spirit operates through the external
office of the Word and of baptism — things which you can see and grasp
with your understanding. You have heard my doctrine expressed in a
parable, in a figure of things familiar to you, and you are forced to confess
that I have spoken correctly. Now, if you are unwilling to believe the
things presented to you in a material way, much less will you be able to
believe if I tell you of things not earthly but heavenly and pertaining to the
counsel of God, which no one knows except God alone and he who comes
from heaven, namely, the Son of God. Whoever wishes to comprehend in
any measure the things of heaven must hear and believe him alone who is
come from heaven, and who has seen and who testifies of these things. He
says:
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II. THE RIGHTEOUSNESS THAT AVAILS

BEFORE GOD.

“And no one hath ascended into heaven, but he that descended

out of heaven, even the Son of man, who is in heaven?
56. Here he begins to speak of infinite and heavenly matters — of the
secret, eternal, unspeakable counsel and will which God framed in eternity.
And thus he completes the second part of this discourse regarding the new
birth, that is, how a sinful person becomes righteous, a child of God and an
heir of heavenly and eternal life; whence baptism has such power and by
whom it has been acquired and merited; also how it must be received. And
he now begins to speak of himself as the Messiah promised and sent by
God, God’s Son and his office and work. Of these things the Pharisees
were in utter ignorance, things which seemed far more strange to them
than those he had already told them. They could not at all conceive that
their Messiah had to be sent from heaven that he might redeem and
propitiate all the world, and particularly his own Jewish people, who were
condemned and lost, under the wrath of God, and this notwithstanding
they had the Law and the ceremonial of Moses. Much less did they
understand that he had to die on the cross, that he must be crucified and
become a sacrifice for their sins and the sins of the whole world, and that
his dominion was not to be in the nature of an earthly kingdom. To be told
these things was utterly offensive and intolerable to them. The reason was
because they failed to recognize that the whole nature of man in the sight
of God merited only damnation and perdition; and because, in their
holiness, they regarded themselves as being without sin, or were so bold as
to imagine that they could put away and atone for their sins by their own
good works and so would need no Messiah, but only one who would
deliver them from their temporal bondage and foreign oppression and who
would avenge them upon their enemies.
57. Christ’s words mean: My dear Nicodemus, withdraw your thoughts
entirely from your own legal righteousness and holiness, and that of all
other men, and be careful not to try to enter the kingdom of God by their
merit. All ability of men, no matter how wise, learned and holy they are, is
of no avail. It is determined with God from the beginning that no man can
enter heaven as he is descended from Adam.
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58. Yea, there has never been a saint who in his own merit could go to
heaven, no matter who he was, whether Adam, Noah, Abraham, Moses,
Elijah, John or any other. None of these was distinguished as worthy to
enter heaven — to reconcile God, to take away sin and death, to merit
eternal life for himself and others. But before man can reach heaven, that
is, enter the kingdom of God and receive eternal life, there must first come
from heaven One who has eternal righteousness and life in himself, who is
able to appease God’s anger and to abolish sin and death. He must be the
Mediator by whom we, too, may enter heaven. Yea, for this very purpose
One had to come down from heaven and, for our sakes, become flesh and
blood like we are; that is, he had to take upon himself our misery and sin.
59. With these words Christ directs us to himself as the point of all that he
had said before regarding the new birth and the kingdom of God, that it
may be manifest that no one can avail himself of these things except
through him and for his sake. Without him, it would be in vain that man
should even desire to be delivered from his old birth, to be renewed by the
Spirit, and to become pure. For had not One first obtained for us these
things no one could have realized them. Nor would there be any virtue in
holy baptism and the Spirit if they were not bestowed through him and for
his sake. Accordingly, the point on which all now depends is that this
person, by whom we, too, may be saved, must be known and apprehended.
This fact he sets forth in conclusion.
60. It is thus that he pictures his own person: He is the promised Savior
come from heaven, that is, he is the true Son of God from eternity; for if he
is come from heaven he must have been with God in eternity. But he is
descended from heaven, not as an angel who appears and after a while
disappears again, but he has taken upon himself the nature of man and, as
<430114>
John 1:14 says, has dwelt among us on earth. For this reason he here
calls himself the Son of man, that is, actual man, having flesh and blood
like we have.
61. The signification of this descent of the Son of mart is that he has cast
himself down into our misery and affliction, that he has taken upon himself
our sins and made himself a sacrifice to the everlasting wrath of God which
we had merited by our sins. To this he alludes when he here says that he
must be exalted. Now, since this man comes down from heaven, personally
he must be without any sin whatsoever, innocent and of divine purity. It
cannot be said of him that he was born of flesh, as we are, but of the Holy
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Ghost; and his flesh is not sinful flesh and blood, but is pure and holy. All
this was wrought to the end that he might be able to make our sinful flesh
and blood pure and holy by his purity and his holy, immaculate sacrifice.
62. But what do these words import: “The Son of man, who is in heaven”?
How is it that he has descended from heaven and is still in heaven? Did he
not first ascend in the clouds on the fortieth day after his resurrection?
True, he descended into our flesh and blood and humbled himself below all
men, unto death on the cross, as a man forsaken and accursed by God.
However, he was not in the meantime separated from God, but he
remained with God all the time and hence was always in heaven; he exists
from eternity, ever beholding his Father and present with him, ruling and
working together with him, co-equal in power and might. These features of
his omnipotence were not in any wise apparent in his humbled state, when
he divested himself of the form of God, as Paul says in <502007>Philippians 2:7,
and went about in the form of a servant, enduring suffering and death, until
such time as he was delivered from this state and was exalted again and sat
down at the right hand of God, having now been made Lord over death
and hell and all elements of his human nature. All this he has manifested by
his visible ascension when he was taken up in the clouds before the eyes of
his disciples, and in the same visible manner he shall return and be seen by
all men.
63. That is the explanation of the record that the Son of man descended
and ascended and at the same time remained in heaven in divine essence
and power, and in eternal communion with the Father. He does not have
reference to a material change of place but to a spiritual removal from
humiliation to exaltation, from his suffering and death to his resurrection
and heavenly communion with the Father, in which he is not restricted by
material conditions. His divinity and communion with the Father he has had
from eternity and has continued in possession of them all the time, even
from the moment he took upon himself the limitations of his human nature.
“And as Moses lifted up the serpent in the wilderness, even so must
the Son of man be lifted up; that whosoever believeth may in him
have eternal life.”
64. Here he shows how we may also enter heaven; that is, he shows what
he has done for us and how we are to receive and become partakers of his
blessing. With these words he proclaims the grand work of redemption,
which was decreed by God in his eternal counsel and which, therefore, had
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so to be accomplished out of the unutterable and fathomless love of God
toward the human race, who would not that it should perish (as we have
heard in the Gospel for Pentecost Monday, which follows soon after these
words). Since there was not elsewhere any help or redress, any expedient
for appeasing his eternal wrath against sin, any hope of redeeming men
from everlasting death by the agency of any creature in heaven or earth, the
only Son of God had to take our place and become a sacrifice for our sin,
thereby to appease God’s wrath and make payment for us. This work now
is our salvation and comfort and the power that is operative in baptism to
the end that we may become new-born men and enter heaven.
65. This is the teaching: His ascending and descending and his being in
heaven pertain to himself, and do not help us. They are his prerogatives
and no one can do the same. However, he says: I have all things in my
power and dwell in heaven above, yet I do not wish to ascend alone, but to
draw men upward with me; they could not otherwise ascend, but if they
cling to me it shall be accomplished. I shall suffer myself to be crucified and
shall rise. Those who believe that I have died for them, I shall draw after
me, although they cannot enter heaven by their own strength. Thus he
places us on his shoulders and bears us up to the place to which he
ascends. Hence, our salvation is not by our strength, but by that of another.
With these words all our works are rejected once more.
66. Now, he introduces a beautiful allegory from <042106>Numbers 21:6-9,
which aptly depicts Christ. When the Jews were journeying in the desert,
the way being long and bread and water failing, they murmured against
Moses and became very impatient. Then it was that God sent fiery serpents
among them, which bit the people. In the countries toward the South there
are great deserts, where no food nor drink is found, and there are also
multitudes of noxious vermin. The serpents on this occasion were a
particularly vicious kind, for their bite caused such fever and such an
unquenchable thirst that people had to die. For this reason they are called
fiery serpents, such as the Greeks called Dipsades. There may, however, be
another reason for the term, for we read that some of the serpents in those
countries are so fiery that when they hiss or give forth breath, there issues,
as it were, sheer fire from them.
67. On account of this cruel affliction of the Jews there was much pitiful
crying and calling among the people to Moses, but he could give no advice
until God took pity upon them and said to Moses: Make thee a brazen
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serpent, like those which are biting the people, and set it upon a standard.
Every one that is bitten, when he seeth it, shall live. “And Moses,” so the
story runs, “made a serpent of brass and set it upon the standard, and it
came to pass that if a serpent had bitten any man, when he looked unto the
serpent of brass, he lived.”
68. Behold now, how Christ has been typified in this story. In the first
place, the main point is that the Jews, when bitten by serpents, could find
no aid not remedy until they were helped by looking at such a simple thing
as the brazen serpent. This serpent had the appearance of a real serpent,
but it was dead and without venom, yea, it was salutary. Not that the brass
could help them; what made it efficient was the fact that there was affixed
to it God’s order and this promise: Whoever is bitten and looks at the
serpent, shall live. This word was wrapped about the serpent, and by virtue
of it the serpent helped the people.
69. Now, Christ makes application to himself and says: “As Moses lifted
up the serpent, even so must the Son of man be lifted up” etc. This is the
true explanation and interpretation of this allegory, or figure: We, too,
have been stung or bitten by the deadly fang of the devil, which is sin. As
St. Paul says, sin is a fiery, poisonous bite, or sting. If the poison enters the
conscience, there is never any rest. Sin hurls against us and sets upon us
death; death drives man, causing him to feel that he is in a veritable hell.
And there is no help nor redress. You may do as many works as you
please, you are condemned, nevertheless, until this miracle of grace arrives
for you; that is, another serpent is raised up which is not poisonous nor
harmful and has only the form of a serpent.
70. But why does Christ not choose a different symbol? Why that of the
serpent by which men had been bitten? Surely, he might have chosen some
other figure. The reason is stated by St. Paul in <450803>Romans 8:3: De
peccato damnavit peccatum. For sin he condemned sin. He has driven out
death by death: he has overcome the Law by the Law. How has he done
this? Christ was made a sinner upon the cross, bearing the title of an arch
fiend in the midst of knaves. He suffered the judgment and punishment
which a sinner must suffer. He was innocent, he never committed any sin;
yet, the name of a sinner and the guilt and punishment verily settled upon
him, and thus he has abolished sin by taking upon himself the sin which was
not his, and by suffering himself to be judged and condemned as a
malefactor.
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71. Now, although he is indeed innocent, nevertheless he is like unto a
sinner, and there is in him a salutary sin, by which he means to save us,
who are truly sinners, from the deadly poison. He has condemned sin upon
the cross; for sin wronged him when it condemned him and inflicted death
upon him. For this reason he now obtains authority over the sin of the
whole world and rightly and justly condemns sin, because it tried to
condemn him. Accordingly, he now pronounces to all who believe, this
verdict of justice in place of their sin: Sin shall not harm. you; for it is
become amenable to me and owes me penitence. Therefore it shall either
be no sin, or else a sin that has been sentenced.
72. Now, the conclusion which Christ draws is expressed thus: “That
whosoever believeth in him shall not perish, but have eternal life.” That is
saying as much as was said in regard to the serpent: “Whoever looks unto
it shall live.” To look unto Christ crucified is to believe on him. By that act
sin is canceled and cannot hurt us; or, if it does hurt us, it shall cause no
harm. Accordingly, all depends on looking unto Jesus and not on any
work. However, while on the former occasion looking was a physical
action, looking in this instance is performed spiritually, in the heart, by
believing that Christ by his innocence has destroyed sin.
73. Now, Christ might have died upon the cross a thousand times and we
would have been helped just as little as the Israelites would have been
helped by raising a thousand serpents of their own accord, if this word of
promise had not been issued, namely, as is written: “Whosoever believeth
on him shall not perish” etc. This word appropriates and applies to us these
blessings and makes us certain that we shall reach heaven; that is, certain
that for the sake of this exalted and crucified Christ we shall obtain the
grace of God and victory over the power of sin, death and hell, and shall
receive eternal life, if we believe on him and are thus borne upward
clinging to him.
74. Behold, this is the allegory which faithfully depicts to us the misery and
need of our entire human nature, and the office of redemption of Christ our
Lord, and the manner of obtaining these blessings we have been discussing.
It shows how all men were mortally wounded by the fiery, hellish poison of
the devil, and no remedy nor aid could have been procured for them if the
Son of God had not been given and had not appeared for this purpose, that
he might destroy the works of the devil, as <620308>1 John 3:8 states. And this
he did, not by a display of the great power, force and might of his divine
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majesty, but in the greatest weakness and infirmity, by his suffering and
dying, when he hung upon the cross, an accursed, noxious worm. But there
is a salutary death in the form of this dead serpent; it brings to all who, by
their sins, have been poisoned and tainted unto eternal death, a healing
balm by means of which they recover and are saved forever.
75. It is very strange to say and to believe that this salvation is achieved
utterly without human co-operation. Yon poor Israelites who had to lie
among the fiery serpents were not helped at all, though they tried every
remedy that they could secure; they only grew worse the more they labored
and the longer they strove to defend themselves against the serpents. And
at last, when they had despaired of all help and there was no more comfort
and hope, no other plan is proposed to them than this, that they must have
raised among them just such a serpent, made of brass — a sight that might
have terrified and awed them still more! — and must lift their eyes unto
this serpent. And yet, it came to pass that whoever obeyed this word of
God recovered forthwith and remained unharmed thereafter.
76. So, in this instance, whoever desires to obtain unfailing aid and
salvation against sin and eternal death must hear and follow this strange
counsel of God, letting go of every other comfort and endeavor, and must
fix his heart upon this Christ alone, who has borne our sins and death in his
own body. For it is settled that for our salvation no other name under
heaven shall avail except that of Christ crucified. <440412>Acts 4:12.
77. Thus, Christ has delivered the entire discourse concerning the new
birth, or the righteousness of man in the sight of God, going through all the
parts which must needs be taught in this connection, namely, whence and
by what means it is effected and how it is obtained. He has instructed us
concerning the Word, baptism and the Spirit who works through these
means; concerning the merit and sacrifice of Christ, for whose sake the
grace of God and eternal life are given us; and concerning faith, by which
we appropriate these blessings. Accordingly, you must now so retain the
thread of this entire discourse that the end shall agree with the beginning.
When you are asked: How does the new birth take place, in which the
Spirit through the water and the Word makes a person a child of God? you
must answer: In the way that Christ has here stated — it takes place when,
over and against the terror on account of your sin, you grasp this comfort,
the belief that Christ, the Son of God, is come from heaven for your sake
and has been raised upon the cross for you, in order that you should not
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perish but have eternal life. This faith is the chest, or shrine, which holds
the treasure of the forgiveness of sins and the heritage of eternal life, and
man is saved by it; as Christ says, “Thy faith hath made thee whole” etc.